EXCHANGE 
DEC  11  1913 


Ubc  mntversitp  of  Gbtcago 

FOUNDED  BY  JOHN   D.  ROCKEFELLER 


THE  SOURCES  OF  LUKE'S 
PEREAN  SECTION 


A  DISSERTATION 

SUBMITTED    TO    THE     FACULTY     OF    THE     GRADUATE    DIVINITY 

SCHOOL    IN    CANDIDACY    FOR    THE    DEGREE    OF 

DOCTOR  OF  PHILOSOPHY 

(department  of  new  testament  literature  and  interpretation) 


DEAN  ROCKWELL  WICKES 


>     v» 


THE  UNIVERSITY  OF  CHICAGO  PRESS 
CHICAGO,  ILLINOIS 


THE  UNIVERSITY  OP  CHICAGO  PRESS 
CHICAGO,  ILLINOIS 

Bgents 
THE  BAKER  &  TAYLOR  COMPANY 

NEW    TOEK 

THE  CAMBRIDGE  UNIVERSITY  PRESS 

LONDON  AND   EDINBURGH 


TTbe  Cintversits  of  Cbtcaoo 

FOUNDED   BY  JOHN    D.   ROCKEFELLER 


THE  SOURCES  OF  LUKE'S 
PEREAN  SECTION 


A  DISSERTATION 

submitted   to  the    faculty    of   the   graduate   divinity 

school  in  candidacy  for  the  degree  of 

doctor  of  philosophy 

(department  of  new  testament  literature  and  interpretation) 


BY 

DEAN  ROCKWELL  WICKES 


THE  UNIVERSITY  OF  CHICAGO  PRESS 
CHICAGO,  ILLINOIS 


Copyright  1912  By 
The  University  of  Chicago 


All  Rights  Reserved 


Published  December  1912 


Composed  and  Printed  By 

The  University  of  Chicago  Press 

Chicago,  Illinois,  U.S.A. 


TABLE  OF  CONTENTS 

CHAPTER  PAGE 

I.    The  Use  by  Matthew  of  Portions  in  Luke's  Perean  Section  i 

II.    Inner  Evidence  for  Distinctness  of  Sources  behind  Luke's 

Perean  Section 14 

III.  Homogeneity  of  Material  Common  to  Matthew  and  Luke     .  32 

IV.  Homogeneity  of  a  Body  of  Material  Not  Used  in  Matthew  38 
V.    The  Sources  of  the  Rest  of  the  Material 47 


270927 


CHAPTER  I 

THE  USE  BY  MATTHEW  OF  PORTIONS  IN  LUKE'S  PEREAN 

SECTION 

The  portion  of  Luke's  Gospel  from  9:51  to  18:14  has  been  noticed 
as  a  separate  section  from  at  least  as  early  as  the  time  of  Eichhorn.  In 
1794  he  published1  the  hypothesis  that  it  had  constituted  a  document 
simply  inserted  by  Luke  in  making  his  gospel.  The  fact  has  come  to  be 
recognized  that  its  material  either  has  no  parallel  whatever  in  another 
gospel  or  has  its  only  parallels  in  parts  of  the  gospels  dealing  with  other 
periods  of  the  life  of  Jesus.2  There  has  also  come  to  be  associated  with 
this  extended  portion  of  the  gospel  the  first  twenty-eight  verses  of  Luke's 
nineteenth  chapter,  the  whole  being  called  "Luke's  Perean  section," 
and  described  as  "that  portion  of  his  record  of  the  Perean  ministry  of 
which  there  are  no  parallels  in  Mark's  record  of  this  period,"  9:51 — 18: 
14;  i9:i-28.3 

The  fact  that  considerable  portions  of  this  material  are  closely  paral- 
leled in  Matthew,  while  other  important  portions  apparently  germane 
to  Matthew's  purpose  are  not  paralleled  at  all,  suggests  the  possibility 
that  a  part  and  only  a  part  of  it  was  in  Matthew's  possession.4 

According  to  their  relation  to  Matthew's  use  we  may  group  the  por- 
tions of  Luke's  Perean  section  as  follows:  (1)  those  in  which  the  simi- 
larity of  Matthew  and  Luke  is  so  close  that  the  use  of  a  common  source 
may  be  said  to  be  almost  self-evident;  (2)  those  less  closely  paralleled 
in  Matthew,  (a)  some  of  which  we  may  consider  as  from  a  common  source, 
and  (b)  some  of  which  we  may  decide  probably  came  to  the  two  from 
different  sources;  (3)  portions  which,  if  known  to  Matthew,  he  might 
easily  have  omitted;  and  (4)  portions  which  it  seems  probable  Matthew 
would  have  used  if  he  had  had  them. 

1.  The  first  group  of  passages  may  be  enumerated  as  follows:  Luke 
9:57-60;  10:2-3,  12-15,  21-22,  23-24;  11:9-13,  19-20,  23,  24-26,  29- 
32>  34-35;   12:2,10,22-31,34,39-40,42-46;   13:20-21,34-35;   14:11; 

1  Allgemeine  Bibliothek  der  biblischen  Lilteratur,  5.  Band,  S.  991-92,  995. 

2  Burton,  Principles  of  Literary  Criticism  and  the  Synoptic  Problem,  1904,  pp.  29 
and  36. 

3  Ibid.,  p.  36. 

*  Cf.  ibid.,  pp.  42  f. 

1 


2  THE  SOURCES  OF  LUKE'S  PEREAN  SECTION 

16:13;  17:1,  26-27.  Difference  of  opinion  is  possible  in  some  cases,  and 
this  list  differs  slightly  from  Harnack's  selection,1  but  it  seems  clear  that 
in  these  passages  there  was  a  literary  connection  between  the  two  gos- 
pels; that  is,  that  both  made  use  of  the  same  written  material. 

2.  Of  the  material  less  closely  paralleled  in  Matthew  (a)  we  may 
consider  that  a  source  common  to  the  two  gospels  is  indicated  also  in  the 
following  passages:  Luke  10:4-11,  16;  11:2-4,  14-18,  21-22,  33,  396- 
52;  12:3-9,  11-12,  S3,  49,  51-53,  58-59;  13:18-19,  28-29,  30;  14: 
26-27,  34-3S(?);  l6:i6,  *7i  18;  17:2,  3-4,  6b,  23-24,  31,  33,  34-35,  37; 
19:12-27.  Combination  or  conflation  with  material  from  Mark  by 
Matthew  in  his  use  of  them  appears  in  the  case  of  Luke  10 : 4-1 1 ;  11: 14- 
23;  12:11-12;  13:18-19;  17:2,31.  The  agreement  of  Matthew  with 
Luke  17:31  against  Mark  is  indeed  confined  to  a  preposition  and  its 
case,  but  the  closeness  of  the  correspondence  of  all  three  and  the  fact 
that  Matthew  in  the  same  discourse  uses  much  material  closely  preceding 
and  following  Luke  17:31  lead  to  the  conclusion  that  the  source  of  this 
also  was  in  Matthew's  possession.  While  Mark  in  9:42  has  as  close 
a  parallel  to  Luke  17 : 2  as  Matthew  in  18 : 6,  the  fact  that  Matthew,  who 
apparently  used  Mark  as  a  source  for  this  saying,  has  with  it  that  found 
in  Luke  17:1  shows  that  Matthew  had  the  former  in  the  source  of  Luke's 
section  as  well  as  in  Mark.  While  the  differences  from  Luke  19: 12-27 
in  Matt.  25 :  14-30  seem  to  indicate  that  he  was  using  another  source 
than  that  of  Luke,  the  correspondences,  especially  in  the  latter  part, 
would  seem  to  be  best  accounted  for  by  supposing  that  Matthew  had 
for  this  parable  the  source  used  by  Luke,  and  thus  he  probably  combined 
material  from  the  two  sources.  Evidence  that  Matthew  was  not  unused 
to  making  combinations  of  material  from  different  sources  may  be  found 
in  Matt.  13:31-33;  12:25-30;  10:11-15;  23 : 1-36,  when  each  is  com- 
pared with  its  parallels. 

Moreover,  there  are  other  passages  in  Luke's  Perean  section  which 
(b)  while  they  have  partial  parallels  in  Matthew  differ  so  from  those 
parallels  that  it  seems  probable  the  two  gospels  did  not  take  them  from 
a  common  source.  Such  are  10:25-29;  13:23-24,27;  14:15-24;  15:3-7. 
The  probable  use  of  an  additional  source  by  Matthew  in  his  parallel 
to  Luke  19: 12-27  has  just  been  noticed.  Luke  10: 25-29  differs  from  the 
other  passages  grouped  here  in  that  its  partial  parallel  in  Matthew  is 
derived  from  Mark.  If  there  is  any  evidence  that  Matthew  had  this 
passage  before  him,  it  is  to  be  found  in  certain  verbal  agreements  with 

1  The  Sayings  oj  Jesus,  pp.  1-40,  which  includes  10: yb;  11:26;  19:26;  and  omits 
17:26-27. 


Matthew's  use  of  portions  in  luke's  perean  section         3 

it  in  22:35-40  against  Mark  12:28-34.  These  are  in  the  use  of  the 
words  "lawyer,"  "trying,"  "teacher,"  "in  the  law,"  the  conjunction 
Se,  and  in  the  Old  Testament  quotation  the  omission  of  "Hear,  O  Israel; 
The  Lord  our  God,  the  Lord  is  one,"  and  the  use  of  the  preposition  iv 
with  the  dative  in  the  last  two  phrases.  But  Matthew's  quotation 
differs  from  both  Luke's  and  Mark's  in  having  only  three  prepositional 
phrases,  and  in  using  iv  with  the  first  of  them,  showing  that  it  was  not 
Luke's  form  but  probably  as  elsewhere1  the  Hebrew  Old  Testament  that 
led  to  the  changes. 

That  Matthew  should  omit  the  first  part  given  in  his  primary  source 
under  the  influence  of  a  subsidiary  source  would  seem  hardly  probable. 
Matthew  may  have  preferred  the  more  specific  term  "lawyer"  to 
"scribe,"  as  the  question  here  was  one  of  the  law.  "Trying"  is  interpre- 
tation on  the  part  of  Matthew,  justified  by  the  commendatory  answer 
of  the  scribe  in  Mark  12:32,  which  he  omitted.  Matthew  had  recently, 
in  22: 18,  taken  the  same  verb  from  Mark,  and  at  other  times  the  same 
expression  (16:1  and  19:3).  "Teacher,"  a  common  word  for  address 
to  Jesus,  Matthew  might  have  taken  from  Mark,  vs.  32.  Matthew's 
"in  the  law"  seems  a  natural  further  defining  of  Mark's  "command- 
ment," and  the  use  of  the  conjunction  is  characteristic  of  Matthew's 
changing  of  the  style  of  Mark.  The  partial  agreement  in  order  of  the 
common  words  seems  almost  inevitable  and  to  have  little  weight  for  a 
common  source.  Thus  while  it  is  not  impossible  that  Matthew  knew  the 
source  of  Luke  10: 25-29,  the  evidence  for  it  is  hardly  decisive. 

The  lack  of  close  agreement  with  Luke  13:23-24  and  27  in  Matt. 
7:13-14  and  23,  together  with  the  fact  that  Matthew  is  pretty  clearly 
using  material  from  another  source  in  the  immediate  context,  seems  to 
indicate  that  Matthew  was  not  there  using  the  source  of  these  passages 
in  Luke.  The  wide  differences  both  in  content  and  in  form  between 
Luke  14:15-24  and  Matt.  22:1-10  seem  to  indicate  pretty  clearly  that 
in  general  they  are  following  different  sources.  Moreover,  the  agree- 
ments in  details  are  not  sufficiently  close  to  lead  us  to  the  conclusion 
that  as  with  Luke  19:12-27  the  source  of  Luke's  parable  influenced 
Matthew's  presentation.  Luke  15:3-7  is  partly  paralleled  in  Matt. 
18: 12-13,  but  vss.  3,  6,  and  the  principal  part  of  5  have  no  parallel  in 
Matthew,  and  there  are  notable  differences  in  the  rest.  This,  together 
with  the  fact  that  the  differences  in  form  are  not  all  to  be  accounted  for 
either  by  stylistic  changes  or  by  the  adapting  of  the  parable  to  different 
uses,  seems  to  indicate  that  the  two  forms  were  not  derived  from  the  same 
document. 

1  Burton,  A  Short  Introduction  to  the  Gospels,  p.  6. 


4  THE   SOURCES   OF   LUKE  S   PEREAN   SECTION 

As  we  approach  the  third  group  of  passages,  portions  which,  if  known 
to  Matthew,  it  seems  he  might  easily  have  omitted,  we  may  notice  that 
there  appear  to  be  certain  more  or  less  well-defined  principles  according 
to  which  Matthew  has  omitted  material  that  presumably  lay  before 
him  in  a  source  that  he  was  using,  the  Gospel  of  Mark.  Similar  con- 
siderations, it  would  seem,  would  be  likely  to  result  in  his  omission  of 
material  from  other  documentary  sources.  Such  principles,  suggested 
by  Hawkins  in  his  Horae  Synopticae1  may  be  stated  as  follows:  (i)  "To 
omit  or  condense  Mark's  subsidiary  and  pleonastic  details"  (Hawkins, 
pp.  160,  125-31).  (2)  To  omit  or  alter  "passages  [in  Mark]  seeming 
(a)  to  limit  the  power  of  Jesus  Christ,  or  (b)  to  be  otherwise  derogatory 
to,  or  unworthy  of,  him"  (Hawkins,  pp.  117  ff.).  (3)  To  omit  or  alter 
"passages  [in  Mark]  seeming  to  disparage  the  attainments  or  character 
of  the  apostles"  (Hawkins,  pp.  121  f.,  cf.  p.  116).  (4)  To  omit  or  alter 
"other  passages  [in  Mark]  which  might  cause  offense  or  difficulty" 
(Hawkins,  pp.  122  ff.).  (5)  To  adapt  the  whole  work  "for  the  purposes 
of  catechetical  or  other  teaching"  (Hawkins,  pp.  218,  158  ff.,  163-67). 
In  this  last  other  sources  than  Mark  are  in  view. 

With  these  principles  in  mind  we  proceed  to  a  notice  of  the  portions 
in  Luke's  Perean  section  which,  if  known  to  Matthew,  he  might  easily 
have  omitted.  Luke  9:51-56  might  well  have  been  omitted  by  Matthew 
as  not  furthering  his  purpose,  especially  as  (1)  he  shows  no  interest  in 
the  Samaritans,  not  mentioning  them  or  their  city  except  in  a  saying 
(10:5)  forbidding  the  disciples  to  enter  into  a  city  of  theirs;  and  (2) 
the  culmination  of  this  section  is  a  rebuke  of  James  and  John  the  dis- 
ciples (apostles)  by  Jesus  for  a  saying  of  theirs  (principle  3).  Cf.  espe- 
cially Matt.  20:20,  with  Mark  10:35,  where  the  request  of  James  and 
John  is  transferred  to  their  mother.  Matthew  might  have  omitted  vs. 
51,  which  is  separable  from  the  rest,  because  he  had  its  substance  in 
Mark  10:1  and  32,  which  he  used  in  Matt.  19:1  and  20:17-19. 

Luke  9:61-62  might  have  been  omitted  by  Matthew  as  not,  like  the 
two  preceding  incidents  and  those  among  which  he  used  them,  well 
adapted  to  illustrate  Jesus'  personal  authority,  and  also  as  perhaps  likely 
to  cause  difficulty  (principle  4). 

As  evidence  that  Matthew  might  easily  have  omitted  Luke  10:17 
if  it  were  in  his  source  may  be  cited  his  omission  of  Mark  6 :  12-13,  which 
also  is  connected  with  the  close  of  material  that  he  embodied  in  his  mis- 
sionary discourse.  The  saying  in  10:18  is  bold  and  highly  figurative, 
and  Matthew  might  have  omitted  it  as  likely  to  cause  difficulty,  or  at 

1  2d  ed.,  Oxford,  1909. 


Matthew's  use  of  portions  in  luke's  perean  section         5 

any  rate,  not  likely  to  be  especially  helpful  to  his  readers  (principles 
4  and  5).  The  same  principles  for  a  different  reason  might  have  led 
him  to  omit  10: 19-20,  for  the  phenomena  there  spoken  of  were  probably 
not  generally  known  at  the  time  when  Matthew  was  written.1 

Though  Matthew  is  not  in  general  careful  to  avoid  including  two 
incidents  similar  to  each  other,  his  use  of  a  partial  parallel  to  Luke  10: 
25-28  derived  from  Mark  in  22:34-40  might  have  led  him  to  omit  it. 
We  have  already  noticed  the  possible  evidence  that  Matthew  was  there 
influenced  by  the  language  of  this  passage. 

Luke  10:38-42  consists  of  a  saying  of  Jesus  and  a  narrative  leading 
up  to  it,  either  of  which  is  pointless  without  the  other.  That  the  saying 
early  caused  offense  or  difficulty  in  Christian  circles  seems  evidenced  by 
the  change  and  omission  found  in  quotations,  early  versions,  and  texts 
of  it.  The  indication  that  Jesus  preferred  the  hearing  of  his  word  to 
active  ministry  to  his  physical  needs  might  seemingly  have  been  thought 
somewhat  dangerous  to  the  Christian  circle  for  which  Matthew  wrote. 
For  notice  Jas.  1 : 22:  "Be  ye  doers  of  the  word,  and  not  hearers  only," 
and  Paul's  urging  of  useful  work  on  members  of  the  Christian  community  :2 
"If  any  will  not  work,  neither  shall  he  eat";  "Work  with  your  hands," 
and  especially  the  scene  given  by  Matthew  only,  in  25:31-46,  in  which 
the  eternal  fate  of  those  of  "all  the  nations"  is  decided  according  to  their 
ministry  or  lack  of  it  to  Christ  in  the  person  of  his  "  brethren."  That  is, 
Matthew  might  have  feared  the  danger  of  his  readers'  misinterpreting 
the  saying,  as  it  was  actually  misinterpreted,  to  mean  that  hearing  Jesus' 
word  was  the  one  thing  needful  (principle  4).  The  omission  of  the  say- 
ing would  carry  with  it  that  of  the  whole  section. 

Luke  1 1 : 1  might  easily  have  been  omitted  by  Matthew  as  not  espe- 
cially significant  and  not  fitting  into  his  plan  of  grouping  the  material 
into  long  "discourses"  (principle  5),  even  if  he  did  not  feel  the  hint  of 
Jesus'  following  John's  example  undesirable  (principle  2b). 

Luke  1 1 : 5-8  might  easily  have  been  thought  by  Matthew  to  be  not 
especially  helpful.  Neither  of  the  characters  in  the  parable  is  made 
attractive:  it  is  the  refusal  of  help  by  the  friend  that  is  the  only  speech 
quoted  from  him,  and  the  act  of  the  one  asking  is  called  dwuSia,  "shame- 
lessuess,"  "impudence"  (Thayer,  s.v.).  Such  a  parable  might  easily 
cause  difficulty,  as  seeming  not  only  to  imply  that  Christians  should 
bring  impudent  or  shameless  requests  to  God,  but  that  God  was  in  some 
way  to  be  compared  to  a  man  who  gives  not  from  friendship  but  because 

1  Cf.  Sharman,  The  Teaching  of  Jesus  about  the  Future,  pp.  341  f. 
2 II  Thess.  3 :  10  ff .  and  I  Thess.  4 : 1 1 . 


6  THE    SOURCES   OF   LUKES   PEREAN   SECTION 

of  the  importunity  of  the  one  who  asks.  Many  people  today  find  diffi- 
culty rather  than  help  in  the  parable  for  similar  reasons.  It  may  very 
well  be,  therefore,  that  Matthew  had  this  parable  in  his  source,  and 
omitted  it  for  some  such  reason.  It  might  easily  be  felt  to  be  opposed 
to  the  spirit  of  the  insertion  probably  made  by  Matthew  in  6:7-8: 
"When  ye  pray  use  not  vain  repetitions  as  the  heathen  do;  for  they 
think  they  shall  be  heard  for  their  much  speaking;  be  not  therefore  like 
them;  for  your  Father  knows  what  things  ye  need  before  ye  ask  him" 
(principle  4). 

Luke  11:27-28  as  a  repudiation  by  Jesus  of  personal  honor  to  him- 
self might  have  been  somewhat  distasteful  to  early  Christians  and  so 
have  been  left  out  by  Matthew  from  his  gospel  (principle  26). 

Luke  11:36  Matthew  might  easily  have  omitted  as  obscure  and 
pleonastic,  seeming  to  add  nothing  to  the  ideas  already  presented  in  vss. 
33-35  (principle  1). 

The  introduction  to  the  discourse  against  Pharisaism  in  Luke  1 1 : 
37-390  would  naturally  fall  out  in  Matthew's  use  of  the  material,  and 
as  showing  apparent  courtesy  to  Jesus  from  a  Pharisee  would  be  little 
to  his  purpose.  It  seems  to  give  a  curious  occasion  for  such  words  from 
Jesus  as  follow  it,  and  would  fit  still  less  well  the  more  extended  denun- 
ciation given  in  Matt.,  chap  23. 

Luke  11:53-54  reminds  us  of  Mark  12:13  and  Matthew's  parallel, 
22:15.  Matthew  might  have  omitted  it  as  included  in  the  other  pas- 
sage which  he  had  shortly  before  used  (principle  1). 

Matthew  had  taken  from  Mark  (8:15)  a  parallel  to  the  saying  in 
Luke  12:1,  in  Matt.  16:6.  Moreover,  he  had  from  Mark  the  notice 
of  great  crowds  coming  to  Jesus  and  thronging  him  (Matt.  4: 25 ;  12:15; 
13:2;  and  19:2),  and  so  would  not  need  any  of  this  verse  (principle  1). 

Luke  12  -.35-38  has  a  number  of  points  of  similarity  with  the  parable 
of  the  Ten  Virgins  which  Matthew  has  placed  in  connection  with  the 
two  parables  that  follow  in  Luke  in  Matt.  25:1-13.  Matthew  might 
have  omitted  this  passage  because  he  had  in  the  other  from  another 
source  what  he  considered  a  better  version  of  the  same  parable,1  or  else 
a  better  substitute. 

Luke  12:41-420  would  not  have  fitted  here  in  Matthew's  long  dis- 
course, and  so  might  have  been  omitted  even  if  they  were  in  his  source. 
The  omission  of  Mark  5:3of.  after  Matt.  9:21  may  also  be  considered 
in  point  (principle  1). 

Matthew  seems  to  have  inserted  the  last  clause  of  24:51  as  a  sub- 

1  So  Sharman,  op.  cit.,  pp.  187-90,  195  f. 


Matthew's  use  of  portions  in  luke's  perean  section  7 

stitute  for  Luke  12:47-48,  and  perhaps  omitted  the  latter  because  it 
seemed  to  him  an  anticlimax  here  and  he  found  no  other  good  place  to 
insert  it. 

That  Matthew  might  have  purposely  omitted  Luke  12:50  is  seen 
to  be  probable  in  the  light  of  his  omission  of  the  references  to  baptism 
in  taking  over  Mark's  report  as  Matt.  '20: 22-23. ' 

As  the  partial  parallel  to  Luke  12:54-56  in  Matt.  16:2-3  is  absent 
from  the  best  manuscripts  and  other  important  textual  witnesses,  it  can 
give  us  no  assurance  that  this  passage  was  known  to  the  author  of  that 
gospel.  But  its  omission  had  he  known  it  is  not  difficult  to  account  for, 
for  it  would  not  have  been  useful  to  him  in  the  connection  in  which  he 
has  used  the  material  either  before  or  after  it,  and  he  might  likely  have 
found  no  other  occasion  to  use  it, 'especially  as  it  is  somewhat  obscure 
and  its  helpfulness  to  Christians  in  Matthew's  time  would  seemingly  not 
be  very  apparent  (principle  5). 

Luke  12:57  could  likewise  easily  have  fallen  out  in  Matthew's  trans- 
fer of  the  material  that  follows  to  a  different  context,  its  shortness  and 
a  quality  of  difficulty  (principle  4)  perhaps  aiding  in  the  result. 

Luke  13:10-17  might  perhaps  have  been  omitted  by  Matthew 
because  he  already  had  from  Mark  as  many  incidents  of  this  kind  as  he 
wished  to  include,  in  the  two  Sabbath  incidents  from  Mark  2 :  23 — 3 : 6 
(Matt.  1 2 : 1-14)  and  the  healing  of  the  woman  twelve  years  with  an  issue 
of  blood,  Matt.  9:20-22  from  Mark  5:25-34. 

Matthew  might  easily  have  omitted  Luke  13:22,  as  he  had  its  sub- 
stance from  Mark  (Matt.  9:35  from  Mark  6:6,  and  Matt.  20:17  from 
Mark  10:32)  and  was  not  using  the  material  to  which  it  is  an  intro- 
duction. 

Matthew's  possession  of  the  parallel  sayings  that  he  uses  in  7 :  13-14 
and  22-23*  and  of  the  more  complete  parable  of  the  Ten  Virgins,  all 
probably  from  another  source,  may  well  have  led  him  to  omit  Luke  13 : 
23-27. 

The  incident  of  Luke  13:31-33  hardly  lends  itself  to  the  upbuilding 
process  of  Matthew,  besides  being  opposed  to  his  tendency  to  accentuate 
the  hostility3  between  the  Pharisees  and  Jesus.  The  saying  is  rugged 
and  obscure  (principles  4  and  5). 

Matthew  might  omit  Luke  14: 1-6  for  the  same  reason  as  Luke  13: 
10-17.     Moreover,  as  in  the  incident  just  noticed  the  friendly  relation 

1  Cf.  Sharman,  op.  cit.,  pp.  44  and  203. 

3  See  p.  3. 

3  See  Sharman,  op.  cil.,  pp.  9  f. 


8  THE    SOURCES   OF   LUKE'S   PEREAN   SECTION 

with  a  Pharisee  indicated  in  the  first  verse  would  hardly  attract  him. 
The  partial  parallels  with  Matt.  12:10-11  and  22:46a  are  incidental, 
and  do  not  demand  an  immediate  common  source. 

Matthew  might  have  considered  that  Luke  14:7-10  would  not  be 
especially  helpful  to  his  readers.  For  as  a  rebuke  to  certain  particular 
people  it  might  have  been  very  effective,  but  one  would  have  to  consider 
it  ironical  to  get  a  high  spiritual  teaching  from  it,  for  on  the  face  of  it, 
it  is  an  appeal  to  prudence  for  the  attaining  of  worldly  glory,  the  aim 
which  in  fact  it  is  rebuking  (principle  4).  Matthew  might  well  have 
been  satisfied  to  take  the  concluding  saying  (vs.  n)  and  leave  out  the 
rest,  especially  as  he  probably  found  no  very  fitting  place  for  it. 

Matthew  might  have  omitted  Luke  14:12-14  as  a  hard  saying, 
likely,  if  taken  too  literally,  to  cause  difficulty  (principle  4).  A  similar 
motive  may  be  surmised  for  the  omission  of  the  second  clause  of  Luke 
6:30  from  Matt  5:42,  and  for  the  changes  from  Luke  14:26-27  in  Matt. 

10:37-38. 

In  Matthew's  embodying  of  the  following  material  in  a  long  discourse 
the  introduction  in  Luke  14:25  would  drop  out  if  it  were  in  his  source, 
but  it  may  perhaps  be  questioned  whether  Matthew  would  have  placed 
in  the  charge  to  the  twelve  apostles  material  presented  in  his  source  as 
addressed  to  "many  crowds." 

For  Luke  14: 28-33  Matthew  might  easily  have  found  no  appropriate 
place,  especially  as  the  sayings  are  hard  and  for  the  most  part  as  parables 
are  not  susceptible  of  the  softening  process  apparent  in  Matthew's  form 
of  the  verses  preceding  (principle  4). 

Luke  16:1-8  gives  a  parable  in  which  a  shrewd  man's  dishonest  acts 
are  held  up  as  an  example  for  emulation  in  some  way.  Its  difficulty 
could  thus  easily  have  led  Matthew  to  omit  it,  it  would  seem.  Vs.  8 
especially  seems  to  have  been  liable  to  misunderstanding  which  would 
make  it  say  that  Jesus  commended  the  unrighteous  steward  (principle 
4).  Vss.  9-12  seem  to  be  sayings  added  as  interpretative  of  the  parable 
in  various  ways.  They  might  have  been  omitted  by  Matthew  as  going 
with  the  parable  and  not  especially  valuable  apart  from  it,  and  yet  not 
sufficient  to  make  the  parable  suitable  for  his  purposes. 

On  the  supposition  that  Matthew  had  Luke  16: 27-31,  he  might  have 
omitted  it  as  not  readily  to  be  fitted  with  the  rest  of  the  Lazarus  parable 
into  his  gospel  (dealing  as  it  does  with  a  very  different  subject)  and  as 
not  well  adapted  to  use  apart  from  it. 

Luke  17:5-60  might  readily  have  dropped  out  through  Matthew's 
separate  use  of  the  material  before  and  after  it  if  it  were  in  his  source. 


MATTHEW  S   USE    OF   PORTIONS   IN   LUKES   PEREAN   SECTION  9 

It  would  seem  that  Matthew  might  readily  have  omitted  Luke  17: 
7-10  according  to  principle  4  or  possibly  principle  3.  It  seems  to  teach 
that  the  disciples,  however  faithful,  can  claim  no  reward  and  are  to 
look  for  none.  Moreover,  the  expression  SovXol  dxpeToi,  which  the 
apostles  (cf.  vs.  5)  are  here  told  to  apply  to  themselves,  meaning  good- 
for-nothing  slaves,  seems  harsh  and  hard  for  them.  In  the  only  other 
use  of  the  latter  word  in  the  New  Testament  Matthew  gives  the  com- 
mand to  cast  out  the  axp"ov  &ov\ov  "into  the  outer  darkness,"  where, 
he  says,  "shall  be  the  weeping  and  the  gnashing  of  teeth"  (25:30). 
Moreover,  there  are  a  number  of  other  passages  in  Matthew  that  promise 
reward  to  the  faithful  and  punishment  to  others,1  which  taken  with  the 
one  just  cited  seem  to  indicate  an  attitude  of  mind  among  a  part  of  the 
early  church  to  which  Matthew  belonged,  which  might  easily  make  this 
section  a  source  of  considerable  difficulty  as  seeming  to  call  on  the  apostles 
and  the  most  faithful  to  assert  themselves  worthy,  not  of  reward,  but  of 
exclusion  from  the  kingdom  and  of  punishment  in  the  age  to  come. 

Luke  17 :  20-21  would  seem  to  be  opposed  to  Matthew's  idea  of  Jesus' 
eschatological  views,  and  so  might  easily  have  been  omitted  by  him. 
The  same  is  true  of  vs.  22,  the  contradiction  here  being  to  the  idea  of  the 
speedy  coming  of  the  Son  of  man,  reflected  in  Matt.  10:23;  24:34,  421 
44;  25:13,  and  elsewhere. 

Luke  17:37a,  b,  would  easily  drop  out  in  any  rearrangement  of  the 
material,  and  would  be  out  of  place  with  either  of  the  adjacent  sayings 
as  Matthew  has  placed  them. 

Matthew  had  from  Mark  a  closer  chronological  datum  than  Luke 
17:25  for  the  events  of  this  section,  which  he  apparently  substituted  for 
it  in  24 :  29-36,  making  this  superfluous.  The  forecast  itself  of  the  suffer- 
ing and  rejection  of  the  Son  of  man  Matthew  had  from  Mark  8:31,  and 
in  strikingly  similar  language  (Matt.  16:21)  (principle  1). 

Luke  17:28-29  may  have  been  omitted  by  Matthew  on  principle  1, 
as  adding  nothing  material  to  vss.  26-27.  Vs.  32  might  easily  have 
dropped  out  in  Matthew's  separation  of  the  material,  as  he  omitted  the 
preceding  reference  to  Sodom,  took  the  parallel  to  vs.  31  from  Mark  and 
continued  to  follow  him  for  some  space  after,  and  put  vs.  T,i  mto  another 
discourse,  where  vs.  32  would  not  have  fitted  with  it. 

On  principles  5  and  4  it  would  seem  that  Matthew  might  easily  have 
omitted  the  parable  part  of  Luke  18:1-8,  which  presents  a  bad  man, 
"fearing  not  God  and  regarding  not  man,"  and  his  unjust  action  as  indi- 
cating what  God  may  be  expected  to  do.    Then  the  form  of  the  part 

1  Note  Matt.  24:45-51;   22:11-14;  8:11-12;   13:40-43,49-50. 


10  THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 

after  the  parable  is  largely  dependent  on  the  parable,  and  would  render 
the  sayings  unintelligible  apart  from  it.  Thus  the  whole  might  rather 
easily  have  been  omitted  by  Matthew. 

Possibly  Matthew  might  have  omitted  Luke  19:1-10,  thinking  that 
difficulty  might  be  caused  by  Jesus'  declaring  that  salvation  had  come 
to  this  house  without  any  express  declaration  of  faith  in  him  on  the  part 
of  Zacchaeus.  If  he  had  wished  to  include  it,  it  would  seem  that  he 
could  well  have  done  so  between  20:28  and  29,  making  a  geographical 
connection  as  Luke  has  done  and  according  to  his  principle1  of  rear- 
ranging incidents  from  Mark,  or  between  20: 16  and  17,  with  both  logical 
and  geographical  connection.  The  reasons  discoverable  for  Matthew's 
omission  of  it  do  not  seem  as  cogent  as  with  most  of  the  portions  from 
the  Perean  section  that  he  has  omitted. 

4.  So  far  as  their  relation  to  Matthew's  use  is  concerned  there  would 
be  little  difficulty  in  considering  that  all  the  passages  so  far  noted  might 
have  stood  in  a  document  used  by  Matthew.  But  there  remains  a  fourth 
group,  of  portions  concerning  which  it  seems  on  the  whole  probable 
that,  if  Matthew  had  had  them,  he  would  have  used  them. 

The  first  of  these  is  Luke  10:30-37,  the  parable  of  the  Good  Samari- 
tan. That  Matthew  was  jealous  of  the  reputation  of  the  priest  and 
Levite  seems  improbable  in  view  of  his  peculiarly  strong  presentation 
of  the  part  of  the  high  priests  in  the  plot  against  Jesus  (26:3,  57  ff.,  and 
chap.  27,  especially  vss.  3-10).  If  Matthew  had  for  any  reason  disliked 
the  giving  of  honor  to  a  Samaritan,  that  word  could  simply  have  been 
omitted,  with  little  impairment  of  the  strong  teaching  of  the  parable. 
But  just  as  it  stands  the  parable  is  in  line  with  Matthew's  teaching  of  the 
rejection  of  the  Jewish  leaders  and  nation  (cf.  Matt.  21:28-45).  And 
the  teaching  of  this  parable  seems  such  as  would  have  fitted  well  into 
Matthew's  work,  e.g.,  in  the  Sermon  on  the  Mount,  in  connection  with 
5 :  43-48,  and  its  relation  to  Matt.  6 : 1-4  on  alms  is  surely  as  close  as  that 
of  Matt.  6:7-15  is  to  6:5-6  on  prayer.  It  might  also  have  been  in- 
cluded in  his  series  of  passages  from  Luke's  Perean  section  in  the  latter 
part  of  the  sermon,  6: 19  ff.,  to  the  spirit  and  thought  of  which  it  is  by 
no  means  unakin.  Matthew's  "Golden  Rule,"  7:12,  finds  a  striking 
illustration  in  it.  It  is  true  that  no  long  parables  are  there  included,  but 
there  are  a  number  of  shorter  ones,  and  Matthew  may  have  had  no 
others  that  seemed  to  fit  there  particularly  well.     It  could,  moreover, 

1  Sharman,  op.  cit.,  p.  9:  "Within  those  narrative  portions  of  his  documents  where 
chronological  or  geographical  data  were  absent  or  were  vague,  to  group  those  events 
that  were  related  through  having  a  common  geographical  center." 


Matthew's  use  of  portions  in  luke's  perean  section        ii 

very  appropriately  have  stood  after  22:40,  where  Matthew  has  omitted 
Mark  12:32-340.  Its  germaneness  to  Matthew's  thought  is  further 
confirmed  by  the  use  in  two  places  by  Matthew  alone  of  the  sentence, 
"I  desire  mercy  and  not  sacrifice,"  which  well  expresses  the  teaching  of 
the  parable.1  On  the  whole  then  it  seems  distinctly  improbable  that 
Matthew  would  have  omitted  it  entirely  from  his  gospel  if  it  had  stood 
in  one  of  his  principal  or  other  sources.  The  fact  that  Matthew  included 
so  many  parables  (eight  at  least  are  found  in  Matthew  alone)  would 
further  support  this  view. 

Luke  12:15-21,  the  parable  of  the  Foolish  Rich  Man,  forcefully 
emphasizes  a  truth  otherwise  presented  in  material  that  Matthew  used 
in  6:19-21,  25-33,  and  that  appears  in  Luke  in  the  immediate  context 
of  this  parable.  It  would  seem  that  Matthew  as  well  as  Luke  might 
have  used  it  in  that  connection  had  it  been  present  in  his  source,  or  he 
might  have  placed  it  between  Matt.  19:22  and  23.  If  his  document 
had  the  order  of  the  material  in  Luke,  this  would  be  the  first  of  the 
material  on  this  subject  to  which  he  would  come ;  and  it  seems  rather 
probable  that  he  would  have  used  it  had  he  found  it  there. 

While  one  might  argue  that  the  national  outlook  and  anti-Zealot 
tone  discoverable  in  Luke  1 2 :  54 — 13 : 9  shows  that  they  must  have  stood 
together  before  the  document  came  into  Matthew's  hands,  and  Matthew 
pretty  clearly  had  12:58-59,  yet  on  that  supposition  it  is  hard  to  find 
a  good  reason  for  Matthew's  omission  of  13:1-5.  For  the  strong  call 
to  repentance  is  characteristic  of  Jesus  as  well  as  of  John  the  Baptist 
according  to  Matthew  (cf  4:17;  3:2,7-8;  21:41;  22:7;  23:36).  The 
parable  of  the  Barren  Fig  Tree  also,  Luke  13:6-9,  if  it  were  applied 
especially  to  the  Jewish  nation,  would  be  found  in  line  with  the  parables 
used  by  Matthew  in  21:28 — 22:13,  though  the  indication  of  another 
chance  being  given  would  perhaps  require  for  it  a  location  earlier  in  the 
gospel,  which  might  have  been  found  after  12 :  38-45.  If  not  so  applied, 
it  would  teach  the  need  of  productiveness  in  Christians,  which  is 
brought  out  by  Matthew  in  3:8,  10b,  and  7:16-20  under  a  somewhat 
similar  figure  though  not  in  such  circumstantial  parabolic  form.  The 
slight  similarity  to  the  incident  of  the  fig  tree,  21:18-22,  would  hardly 
cause  Matthew  to  omit  it. 

That  Matthew  should  have  interpreted  the  parables  in  Luke  15: 
8-10  and  1 1-32,  if  he  had  them,  as  referring  to  the  church  and  those 
outside  seems  improbable  if  the  introduction  in  vss.  1-3  were  then  with 
them  as  the  parable  in  vss.  4-7  doubtless  must  have  been.     Moreover, 

1  So  Wernle,  Synoplische  Frage,  S.  95. 


12  THE    SOURCES   OF   LUKE  S   PEREAN    SECTION 

those  passages  in  the  Gospel  of  Matthew  that  show  the  strongest  ecclesi- 
astical interest  may  well  be  considered  to  have  been  inserted  by  another 
hand  than  that  of  the  author  of  the  gospel;  so  that  objection  to  the 
parables  by  him  on  the  ground  of  such  an  interpretation  is  not  seen  to 
have  been  probable.1  Both  parables  fit  very  well  with  the  teaching 
reported  by  Matthew  in  9: 10-13,  where  a  similar  situation  is  presented 
to  that  reported  in  Luke  15 : 1-2  which  introduces  them.  It  would  seem 
that  Matthew  might  very  well  have  used  them  after  this  paragraph, 
especially  as  they  would  have  furnished  further  examples  of  authori- 
tative teaching  by  Jesus,  which  Matthew  here  and  elsewhere  seems  to 
have  been  especially  concerned  to  present.  Moreover  the  parable  of 
the  Prodigal  Son  might  well,  it  seems,  have  been  used  by  Matthew 
between  5:43-47  and  48,  as  it  is  a  strong  enforcement  of  the  truth  he 
there  presented.  It  seems  very  hard  to  discover  a  motive  for  its  entire 
omission  by  Matthew  if  he  had  it  in  his  source. 

Luke  16: 15  might  seemingly  have  well  been  used  by  Matthew  in  the 
discourse  against  the  Pharisees  in  chap.  23,  in  which  vs.  12,  from  a  source 
used  in  Luke's  Perean  section,  and  vss.  27-28  are  close  to  it  in  thought. 
The  address  of  this  verse  to  the  Pharisees  is  recorded  in  Luke  16:14. 
If  vs.  15  seemed  obscure  enough  to  cause  difficulty  to  his  readers,  Mat- 
thew might  have  omitted  it  on  that  ground,  but  this  seems  hardly  likely, 
and  otherwise  a  probable  reason  for  its  omission  if  it  were  in  his  source 
does  not  appear. 

The  main  part  of  the  parable  of  the  Rich  Man  and  Lazarus,  i.e. 
Luke  16:19-26,  from  its  similarities  in  thought  and  teaching  with  the 
judgment  scene  given  in  Matt.  25:31-46  and  with  the  parable  of  the 
Unmerciful  Servant  as  interpreted  in  Matt.  18:35,  as  well  as  with 
other  characteristic  expressions  in  Matthew,2  might  well,  it  seems, 
have  been  used  by  him  if  he  had  had  it  in  his  source.  A  place  for  it 
might  have  been  found  in  chap.  18,  either  at  the  end  or  after  vs.  9. 
The  parable  to  vs.  26  is  complete  in  itself,  and  the  use  of  it  without 
the  remaining  verses,  if  they  were  not  wanted,  would,  it  seems,  have 
caused  no  difficulty. 

Why  should  Matthew  have  omitted  Luke  17:11-19  if  he  had  it? 
Prejudice  against  Samaritans  could  have  been  satisfied  by  the  omission 
of  the  references  to  race  without  spoiling  the  narrative,  as  of  a  notable 
miracle  which  had  an  added  lesson  of  the  duty  of  thankfulness  and  the 

1  See  Sharman,  op.  cit.,  pp.  329  ff.,  335-39,  356. 

2  E.g.,  "There  shall  be  the  weeping  and  the  gnashing  of  teeth";  Matt.  8:12;  13:42. 
50;  22:13;  24:5!;  25:30. 


Matthew's  use  of  portions  in  luke's  perean  section        13 

power  of  faith.  None  of  these  things  seems  foreign  to  Matthew's 
thought. 

To  be  sure,  Matthew  had  from  Mark  the  account  of  the  cure  by 
Jesus  of  a  single  leper  (8 : 1-4)  who  also  was  told  to  show  himself  to  the 
priest,  but  Matthew  in  other  cases  repeats  the  story  of  cures  much  more 
similar  than  those  of  the  lepers.1  If  Matthew  was  careful  not  to  repre- 
sent Jesus  as  opposing  the  Mosaic  law,2  no  such  opposition  is  indicated 
here. 

Incidents  and  ideas  akin  to  those  found  in  and  suggested  by  this 
section  are  found  in  Matt.  8:10-13;  12:15-21;  12:41-45.  And  if  a 
place  is  sought  for  this  incident  in  Matthew,  why  should  it  not  have 
followed  9:32-34,  or  if  he  wished  to  have  only  ten  miracles  there,  have 
replaced  it  ?  That  seems  a  repetition  of  material  used  elsewhere  with 
no  particular  suitability  to  this  place.  Hawkins  says  of  that  miracle 
and  the  one  preceding  it  that  "the  suggestion  naturally  occurs  that 
Matthew  inserted  this  anticipatory  mention  of  them  in  order  to  make 
up  the  conventional  number  of  ten  miracles."  Our  story  here  has  fen 
men  healed,  and  could  have  made  a  climax  to  the  series  of  ten  miracles 
had  Matthew  had  it  to  use. 

Finally,  it  seems  difficult  to  find  a  reason  for  Matthew's  omitting 
Luke  18 : 9-14  if  it  stood  in  his  source.  It  is  closely  akin  in  thought  with 
the  parable  and  other  teachings  peculiar  to  Matthew  in  21:28-32,  and 
its  teaching  is  not  unlike  that  of  Matt.  9:11-13,  taken  from  Mark 
2:16-17.  It  might  seemingly  have  found  a  place  after  this  latter,  or 
possibly  in  the  discourse  on  humility  and  forgiveness,  Matt.,  chap.  18, 
or  that  against  the  Pharisees,  Matt.  23 : 1-36,  in  which  indeed  the  last 
sentence  of  this  section  is  found  (vs.  12),  though  probably  taken  rather 
from  the  source  of  Luke  14:11,  where  its  connection  is  somewhat  better. 

The  facts  then  in  regard  to  the  material  of  Luke's  Perean  section  as 
regards  its  relation  to  use  by  Matthew  make  it  appear  distinctly  prob- 
able that  this  material  at  one  time  existed  in  at  least  two  separate  bodies, 
one  of  which  was  known  to  Matthew  and  largely  used  by  him  in  the  com- 
position of  his  gospel,  the  other  not  known  to  him  when  he  composed  his 
gospel,  and  therefore  not  used  by  him  in  it.  The  facts  thus  far  adduced 
may  not  amount  to  proof  of  such  distinctness  of  sources  behind  Luke's 
Perean  section.  But  the  argument  for  this  is  also  cumulative.  And 
further  evidence  supporting  it  from  the  inner  characteristics  of  the  sections 
themselves  is  to  be  presented  in  the  following  chapter. 

1  Cf.  9:27-31  with  20:30-34,  and  9:32-34  with  12:22-24. 
2Butcf.  Matt.  5:38ft. 


CHAPTER  II 

INNER   EVIDENCE   FOR   DISTINCTNESS   OF   SOURCES    BEHIND 
LUKE'S  PEREAN  SECTION 

The  previous  chapter,  dealing  with  a  matter  going  outside  of  the 
material  as  it  stands  in  Luke,  namely  its  relation  to  use  in  another  gos- 
pel, has  resulted  in  the  suggestion  that  two  distinct  and  separate  sources 
lay  behind  the  material  now  found  in  Luke's  Perean  section.  The  task 
of  the  present  chapter  is  to  present  evidence  from  within  the  material 
itself  that  tends  to  confirm  this  probability. 

The  looseness  of  connection  and  lack  of  orderly  arrangement  that 
appears  in  many  places  throughout  this  section  has  long  ago  been 
noticed.1  We  can  hardly  consider  it  probable  that  the  arrangement  of 
its  material  is  governed  in  detail  by  the  time  or  place  of  the  incidents 
and  teachings.  For  indications  both  of  time  and  place  are  exceedingly 
scanty,  only  one  place  indeed  being  mentioned  by  name  as  the  scene 
of  an  incident  or  saying,  Jericho,  19:  i,  the  phrase  "a  certain  place,"  "a 
certain  village"  being  repeatedly  used,  and  indications  of  time  being 
equally  scanty  and  indefinite.2  Moreover,  Sharman  has  pointed  out3  the 
difficulty  of  finding  a  relationship  in  thought  between  the  portions  Luke 
11:33-36;  12:10;  12:11-12;  12:57-59;  13:18-21;  14:34-35;  16:16; 
16:18;  17:7-10  and  the  material  which  precedes  or  follows  each  of 
these. 

Now  it  may  be  noticed  that  in  a  considerable  number  of  cases  there 
appears  to  be  a  closer  connection  in  thought  between  passages  in  this 
section  now  separated  by  intervening  material  than  exists  between  these 
passages  and  their  more  immediate  context.  Thus  10:2-16  is  closely 
connected  with  10:21-22  by  the  thought  of  those  who  receive  and  those 
who  fail  to  receive  Jesus'  message.  Vs.  17  is  indeed  connected  with 
10:1,  but  the  ideas  presented  in  vss.  18-20  seem  widely  separated  from 
those  of  the  sections  on  each  side  of  them.     Again  10:21-24  and  38-42 

1  So  Friedrich  Bleek,  Einleitung  in  das  N.T.,  1862.  English  ed.,  1869,  p.  279: 
"Want  of  due  connection  and  arrangement  is  very  apparent  in  that  long  section 
peculiar  to  Luke,  chaps.  9:51 — 18: 14." 

2  Cf.  Sharman,  op.  cit.,  pp.  3  f.;  Michaelis,  Einleitung  in  die  Schriften  des  Neuen 
Bundes,  ed.  Marsh,  2d  ed.,  1802,  III,  1,  p.  39;  Priestley,  Harmony  of  the  Evangelists, 
p.  95;  Burton  and  Mathews,  Life  of  Christ,  p.  176. 

3  Op.  cit.,  p.  4. 

14 


INNER   EVIDENCE   FOR   DISTINCTNESS   OF   SOURCES  1 5 

are  closely  connected  by  the  idea  of  the  importance  of  receiving  what 
Jesus  has  to  reveal,  the  word  "hear"  (vss.  24  and  39)  serving  also  as  a 
verbal  connection.  Nothing  like  so  close  a  connection  appears  between 
either  portion  and  the  intervening  material.  But  close  connection  may 
be  found  between  that  material,  10:25-37,  and  another  isolated  section, 
17: 12-19,  Jesus  in  the  latter  carrying  out  his  teaching  in  the  former  by 
a  notable  act  of  mercy  to  the  unfortunate,  a  verbal  connection  appearing 
in  vss.  37  and  13  ("mercy"),  and  the  one  held  up  for  emulation  in  each 
case  being  a  Samaritan.  The  passages  12:4-12  and  22  ff.  are  closely 
connected  as  encouragements  to  confidence  in  God  and  devotion  to  his 
work.  There  is  verbal  connection  in  "be  not  anxious,"  vss.  11,  22,  etc. 
The  intervening  passage  interrupts  this  course  of  thought,  though  it  has 
a  connection  with  12:22  ff.  The  requirements  of  humility  and  renun- 
ciation found  in  14: 7-1 1  and  25-35  seem  to  connect  these  passages  some- 
what more  closely  than  either  is  connected  with  the  intervening  material 
if  we  ignore  the  likely  editorial  first  clause  of  vs.  12. 

The  thought  of  rejection  of  the  chosen  ones  and  bringing-in  of  the 
unfortunate  in  14:16-24  is  closely  connected  with  that  of  chap.  15, 
God's  special  joy  at  the  finding  of  the  lost,  especially  as  introduced  by 
the  murmuring  of  the  Pharisees  and  scribes.  Moreover,  the  parable 
of  14: 16-24  appears  better  suited  to  attract  "  the  publicans  and  sinners," 
15:1,  than  what  intervenes,  which  appears  like  a  decided  interrruption. 

The  tone  of  strenuous  requirement  for  discipleship  found  in  14:25- 
35  reappears  decidedly  in  16:13,  Dut  to  a  considerable  extent  the  idea 
is  found  also  in  the  entire  section  16:1-13,  the  connection  with  either 
being  considerably  closer  than  of  any  of  them  with  chap.  15.  But  16: 
14-15  seems  more  closely  connected  with  chapter  15  than  either  is  with 
the  intervening  section,  especially  if  we  may  regard  it  as  probable  that 
the  phrase  "being  lovers  of  money"  is  due  to  an  editor.1  The  thought 
of  uncompromising  requirements  for  the  member  of  the  new  order  is 
continued  from  16:1-13  in  vss.  16-17,  the  connections  with  vss.  14-15 
seeming  less  close  except  perhaps  for  the  (possibly  editorial)  reference 
to  money  connecting  14  with  1-13.  Moreover,  16: 14-15  seems  an  excel- 
lent introduction  for  16:19-31,  the  contrast  between  human  and  divine 
estimates  of  worth  being  strong  in  each.  Neither  seems  to  be  at  all 
closely  connected  with  what  comes  between.  Luke  17:1-2  may  be 
considered  as  connected  with  16: 18  as  a  warning  as  to  offense  particularly 

1  Of  the  two  Greek  words  in  this  phrase  <pCK6.pyvpos  appears  in  the  New  Testament 
only  here  and  once  in  I  Tim.,  and  vtt&pxu  is  listed  by  Hawkins  as  especially  character- 
istic of  Luke. 


1 6  THE   SOURCES   OF   LUKE'S  PEREAN   SECTION 

in  matters  of  divorce  and  marriage.  In  any  case  both  portions  seem 
to  indicate  requirements  of  the  disciple,  and  to  be  more  nearly  allied  to 
each  other  than  either  is  with  the  intervening  parable,  which  has  no 
obvious  connection  with  either.  Finally,  the  promise  of  vindication  of 
the  faithful  ones  and  punishment  of  adversaries  at  the  coming  of  the  Lord 
closely  connects  Luke  18:1-8  and  19:12-27,  much  more  closely  than 
either  is  connected  with  its  more  immediate  context. 

The  mere  fact  that  in  such  a  large  number  of  cases  coherence  would 
be  improved  by  the  putting-together  of  portions  now  separated  tends  to 
strengthen  the  argument  for  the  existence  of  more  than  one  document 
behind  this  section,  though  one  might  conceive  it  to  be  the  result  of  a 
rearrangement  or  disarrangement  of  material  from  a  single  source.  But 
the  evidence  for  the  first  supposition  is  made  more  clear  and  greatly 
strengthened  by  noting  that  from  the  passages  we  have  just  been  con- 
sidering two  coherent  groups  appear.  Thus,  rearranging  the  order  of 
our  list,  we  have  noted  the  close  connection  of  (1)  14:7-11  with  14: 
25-3S;  °f  !4  =  25-35  with  16:1-13;  0I  16:1-13  with  16:16-17;  of  16: 
16-18  with  17:1-2;  and  of  (2)  14:16-24  with  15:1-32;  of  15:1-32  with 
16:14-15;  of  16:14-15  with  16:19-31.  It  will  be  noticed  that  the 
passages  of  list  (2)  in  every  case  fit  between  those  of  list  (1),  alternating 
with  them  in  the  present  arrangement  in  Luke.  This  looks  very  much 
as  though  material  from  two  documents  had  been  here  put  together 
by  taking  a  portion  alternately  from  each,  preserving  the  order  of  the 
original  documents. 

Moreover,  we  may  now  extend  the  second  of  these  lists  by  noting 
the  close  connection  between  16: 19-31  and  10:25-37,  which  leads  to  our 
first  and  only  suggestion  of  a  change  in  order  in  the  process  of  combining 
documents.  The  former  passage  ends  with  a  presentation  of  the  thought 
that  the  instructions  of  the  Old  Testament  Scriptures  should  be  amply 
sufficient  to  prevent  a  life  that  leads  to  torment  after  death,  while  the 
latter,  beginning  with  a  question  as  to  what  to  do  to  inherit  eternal  life, 
answers  it  by  reference  to  the  Old  Testament  Scriptures  and  the  assertion 
that  obedience  to  their  instructions  will  bring  life,  and  then  illustrates 
the  meaning  of  such  obedience.  The  lawyer  of  10: 25  might  readily  have 
been  found  among  the  group  of  15:2-3,  some  of  whom  are  apparently 
mentioned  again  in  16: 14.  If  then  we  place  the  passage  10: 25-37  after 
16 :  19-31,  at  the  end  of  our  list  (2),  we  may  add  to  it  still  another  passage 
besides,  17:12-19,  the  close  connection  of  which  with  10:25-37  we  have 
already  noted.  These  facts  point  to  the  supposition  that  in  the  combin- 
ing of  material  from  two  documents  the  order  of  one  was  not  completely 


INNER   EVIDENCE   FOR   DISTINCTNESS   OF   SOURCES  1 7 

adhered  to,  but  one  portion  of  it  was  selected  out  and  placed  before 
others  that  had  originally  preceded  it.  This  is  only  what  one  might 
expect  would  be  done  in  such  a  combination. 

As  to  the  group  of  list  (1)  we  may  also  suspect  that  there  belonged 
with  it  the  shorter  coherent  group,  10:2-16,  21-24,  and  38-42,  when 
we  observe  that  the  chief  interruption  in  it  is  by  material  assigned  to  the 
group  of  list  (2),  10:25-37. 

We  have  thus  by  the  study  of  coherence  alone  established  appar- 
ently a  considerable  probability  that  at  some  point  in  the  history  of  the 
body  of  material  we  now  call  Luke's  Perean  section  portions  from  two 
documents  were  put  together,  those  from  one  being  inserted  between  those 
of  the  other,  and  the  order  of  both  being  largely,  but  of  one  not  entirely, 
retained.  We  have  also  thus  determined  the  likelihood  that  in  general 
there  belonged  to  one  of  these  documents  (1)  the  material  found  in  Luke 
10:2-16,  21-24,  38-42;  i4:7-n>  25-35;  16:1-13,  16-18;  17:1-2,  and 
to  the  other  (2)  that  of  10:25-37;  14:16-24;  15:1-32;  16:14-15,19-31; 
17:12-19. 

It  may  be  instructive  to  compare  these  results  with  those  of  our 
first  chapter,  so  far  as  they  concern  these  particular  passages.  Of  the 
list  (1)  given  above  we  find  that  there  was  assigned  to  group  (1),  of  pas- 
sages "in  which  the  similarity  of  Matthew  and  Luke  is  so  close  that  the 
use  of  a  common  source  may  be  said  to  be  almost  self-evident,"  10:2-3, 
12-15,  2I-24;  14*11;  16:13;  *7:i;  to  group  (2a),  of  passages  "less 
closely  paralleled  in  Matthew"  but  "which  we  may  consider  as  from 
a  common  source,"  10:4-11,  16;  14:26-27;  i4:34~35(?);  16:16-18; 
17:2;  to  group  (3),  of  passages  which,  if  known  to  Matthew,  he  might 
easily  have  omitted,  10:38-42;  14:7-10,  25(F),  28-33;  16:1-12.  To 
groups  (26)  and  (4)  nothing  of  the  material  in  list  (1)  was  assigned. 
Taking  now  the  list  (2)  given  above  we  find  that  of  its  material  there  was 
assigned  in  chap,  i  to  group  (26),  of  passages  partially  paralleled  in  Mat- 
thew but  which  we  decided  probably  came  to  Matthew  and  Luke  from 
different  sources,  10:25-29;  14:16-24;  15:3-7;  and  to  group  (4),  of 
"portions  which  it  seems  probable  Matthew  would  have  used  if  he  had 
had  them,"  10:30-37;  15:8-32;  16:15,19-26;  17:12-19.  That  is,  we 
find  that  the  passages  indicated  by  coherence  to  have  belonged  to  one  of 
the  documents  are  found  without  exception  in  those  groups  which  we 
concluded  indicate  a  body  of  material  known  to  and  largely  used  by 
Matthew.1  While  of  the  passages  indicated  by  coherence  to  have 
belonged  to  the  other  document,  most  of  the  material,  fifty  verses,  is 

XP.  13- 


1 8  THE    SOURCES   OF   LUKE'S   PEREAN   SECTION 

found  in  the  group  which  we  considered  as  indicating  another  body  of 
material  not  known  to  Matthew,1  and  all  but  eight  verses  of  the  rest, 
that  is,  nineteen  verses,  in  that  group  concerning  which  we  considered 
that  different  sources  lay  behind  the  material  in  Matthew  and  Luke. 
The  eight  other  verses  are  15:1-2  and  16:14,  27-31,  for  none  of  which 
is  there  any  evidence  for  believing  that  it  was  used  by  Matthew.  A 
more  complete  correspondence  of  the  two  lines  of  evidence  one  could 
hardly  hope  to  find. 

Proceeding  now  in  our  study  of  inner  characteristics  we  turn  to  the 
matter  of  vocabulary.  For  the  study  of  this  we  select  two  groups  of 
material  somewhat  larger  than  those  we  have  just  seen  to  be  indicated 
by  the  facts  of  coherence  and  relation  to  Matthew's  use  to  be  derived 
from  different  documents,  but  including  the  greater  part  of  one  and 
almost  all  of  the  other  respectively.  The  first  group  includes  the  material 
in  Luke's  Perean  section  that  has  close  parallel  in  Matthew  only,  and  is 
substantially  equal  to  the  sum  of  groups  (1)  and  (2a)  in  chap.  i.  For 
convenience  of  reference  it  may  be  arranged  in  sections  thus :  §1,9:5  7-60 ; 
§2,  io:2-i6a;  §3,  10:21-24;  §4,  11:2-4;  §5,  11:9-13;  §6,  11:14,  16- 
17&,  186,  19-20,  23-26;  §7,  11:29-32;  §8,  n:33-35;  §9,  11:39,42-52; 
§10,  12:2-10;  §11,  12:226-31,  33-34;  §12,  12:39-40,  42^46;  §13,  12: 
51-53;  §U,  12:58-59;  §15,  13:18-21;  §16,  13:28-29;  §17,  13:34-35; 
§18,14:11;  §19,14:26-27;  §20,16:13;  §21,  16:16-17;  §22,16:18;  §23, 
17:1;  §24,  17:3-4;  §25,  17:6;  §26,  17:23-24,  26-27,  30,  33-35,  37^ 
The  second  group  includes  besides  almost2  the  whole  of  the  list  (2)  of 
portions  indicated  by  coherence  and  relation  to  Matthew's  use  as  coming 
from  a  separate  document,  four  others  connected  with  them  in  thought,3 
and  all  but  one  of  them4  belonging  to  the  fourth  group  of  the  first  chapter, 
and  thus  indicated  as  from  a  source  Matthew  did  not  have.  This  second 
group  may  be  arranged  as  follows:.  §1,  Luke  12:13-20;  §2,  13:1-9; 
§3,14:16-24;  §4,15:1-32;  §5,16:15,19-31;  §6,10:30-37;  §7,17:12- 
19;  §8,18:9-140;  §9,19:1-10. 

In  each  of  these  groups  we  find  a  very  considerable  number  of  words, 
105  in  one  and  76  in  the  other,  which  occur  in  more  than  one  of  its  sec- 
tions and  at  least  twice  as  many  times  in  it  as  in  the  other  group  of  mate- 

'P.13. 

2  There  are  omitted  from  it  only  10:25-29,  concerning  which  one  might  doubt 
if  it  were  unknown  to  Matthew,  and  16: 14,  perhaps  largely  an  editorial  insertion. 

3  See  p.  38  f. 

*  19:1-10;  see  p.  10. 


INNER   EVIDENCE   FOR   DISTINCTNESS   OF   SOURCES  19 

rial,  in  many  cases  not  occurring  at  all  there.  A  list  of  these  words  for 
each  group  follows,  with  the  number  of  times  and  the  number  of  different 
sections  in  which  each  occurs  in  each  group  of  material.  The  figures 
are  given  in  this  order  after  each  word:  (1)  the  number  of  occurrences 
of  the  word  in  the  group  noted  at  the  beginning  of  the  list;  (2)  the  num- 
ber of  different  sections  in  which  it  occurs  in  that  group;  (3)  the  number 
of  its  occurrences  in  the  other  group;  and  (4)  the  number  of  sections,  if 
any,  in  which  it  occurs  in  the  other  group. 

FIRST  GROUP 

ayairdw,  2,  2:  o;  dyios,  3,  3:  o;  av,  10,  6:  2,  2;  dvrC,  2,  2:  o;  airtpxp- 
fmi,  4,  2:  I,  i;  dwoKTeivw,  6,  3:  I,  I J  d7ro<rre'AA.a),  ^,  ^:  1,  1;  dpa,  3,  3:  o 
av£dvw,  2,2:  o;  d<f>ir)p.i,  II,  J :  2,2;  (3a.WdvTt.ov,  2,  2'.  o;  /JacaAeia,  12,8:  O 
(3ao-Td£u)}  2,  2:  o;  /JAeVw,  4,  2:  o;  yap.e«y,  3,  2:  i,  1;  yap,  12,  10:  4,  3 
yeved,  7,  2:0;  7^,4,4:  1,1;  yuwKw,  5,  4:  1,1;  SaKTvAos,  2,  2 :  1,1 
Bid,  5,  4:  1,  1;  8iap.epi£u),  3,  2:  o;  8t,a<j>epu>,  2,  2\  o;  Slwkw,  2,  2\  o;  8wa 
/""»  6,3:  3>  3;  8l*>>  6,  4:  3,  3;   e>ov,  4,  2:  2,  2;   wuv,  4,  2:  o;  ci',*  13,  9 

4,  4;  ei  ^,  4,  3:  2,  2;  o?8a,  5,  5:  o;  dprjvrj,  4,  2 :  o;  cV/JdAAco,  6,  3:  1,1 
ckci,  6,  5:  2,  2;  ep-irpoaOev,  3,  2:  I,i;  eVco-wdyw,  2,  2:  o;  io-dcw,  6,  4:  2,  2 
€o-XaTos,  2,  2:  o;  erepos,  7,  5:  3,  2;  cws,  6,  5:  3,  2;  ^koo,  2,  2:  I,  i;  rjfiepa 
8,  5:  2,  2;  0eos,  18,  10:  8,  5;  Kadw<;,  2,  2:  o;  KapSia,  2,  2:  I,  1;  K€(paXrj 
2,  2:  o;  kA€7tt77s,  2,  2:  o;  kokkos,  2,  2:  o;  koV/mos,  2,  2:  o;  Kpiais,  4,3:  o 
KpiT-qs,  3,  2:  I,  i;  XaXew,  2,  2:  o;  \ap./3dvu>,  4,  2 :  o;  pjtdrjTrjs,  4,  2:  o 
paKapios,  2,  2:  o;  ixaXXov,  3,  2:  o;  /»&,  2,  2:  I,  1;  p?7,  28,  14:  4,  2;  /x^Sc, 
2,  2:  1,  1;  /^tijp,  3,  2:  o;  /uo-60),  2,  2:  o;  vcu',  3,  3:  o;  vdVos,  2,  2:  o 
vCv,  2,  2:  1,  1;  oAos,  2,  2:*o;  ottou,  4,  3:  o;  os,  ^,  o,  21,  9:  9,  5;  orav,  4 
4:  o;  oiai,  9,  3:  o;  ov8i,  7,  2:  2,  2;  ovv,  5,  5:  1,  1;  ovpavos,  10,  9:  4,  2 
ovtws,  6,  5:  I,  i;  7rapa8i8wp.i,  2,  2:  o;  7rapa\ap.ftdv(D,  3,  2:  o;  Tra.pepxop.ai 
2,2:  I,i;  TTCTavoV,  3,3:  o;  rrtvo),  4,4:  1,1;  wAeiW,  3,  2:  o;  irAi/v,  4,  3 :  o 
7rvev/Aa,  5,  4:  o;  7rovrjpo<i,  4,  4:  o;  Trdo-os,  3,  2:  I,  1;  TrpocprjTrj^,  7,  5:  2,  I 
7rpu)Tov,  2,  2:  o;    ttwAc'w,  2,  2:  o;   7rw9,  2,  2 :  o;    crr]p.uov,  5,  2:  o;    <nW7ri,f 

2,  2:  o;    SoAo/iwv,  3,  2:  o;    (JCNpia,  2,  2:  o;    vp.eis,  7,  5:    1,  1;    v/X"»v,  i9>  7 

3,  2;   fytlV,  30,  Ii:   6,  4;   V5*,  8,  4:   2,  2;    (rip,  7,  4:  o;   rapetov,  2,  2\    o 
tc,  2,  2:   I,  1;     TiOrjp.1,  2,  2:  o;     tote,  3,  2:   I,  1;     VTrayw,  2,  2:   I,  1;     vivo, 

5,  4:  1,  1;  ty6a>,  3,  2:  o;  <££?,  3,  2:  o;  wpa,  4,  2:  1,  1. 

*  These  figures  include  those  of  el  fir)  below. 

fNot  classical;    in  the  New  Testament  occurs  only  here,  in  the  parallels  in 
Matthew,  and  once  in  Mark. 


20  THE   SOURCES   OF   LUKE  S   PEREAN   SECTION 

SECOND  GROUP 

'AfipadfjL,  7,  2:  I,  1;  ayadd  (to)  ,*  3,  2:  o;  dypos,  3,  2:  I,  i;  dSeA^os, 
4,  3:  2,  2;  d/AaprwAos,  7,  4:  o;  ava(3aivw}  2,  2:  o;  aviaTrjfit,  5,  3:  I,  I J 
a7rayye\A(o,  2,  2:  o;  d7ro8i'8w/u,  2,  2:  I,  IJ  d7roK/tnvo/u.ai,  4,  3:  I,  I J  drro- 
Aa/A/?dva>,  2,  2:  o;  a7rdAAv/Ai,  II,  3:  4,  2;  Set,  2,  2:  I,  I J  Se'/ca,  4,  3 :  o; 
Siayoyyv£u),f  2,  2:  o;  Sikcuoo),  2,  2:  o;  Si'kcuos,  2,  2:  o;  SoCAos,  6,  2:  3,  i; 
f*«,  8,  6:  3,  3;  e'Sov,  11,  5:  3,  2;  ei7rov,  41,  10:  19,  12;  cXec'w,  2,  2:  o; 
evvc'a,  3,  2:  o;  cVcupa),  2,  2:  o;  €7ri0u/A€w,  J  2,  2:  o;  eTTLTiOrj/JU,  2,  2:  o; 
cpwTao,  3,  2:  o;  en,  2,  2:  I,  1;  Itos,  4,  3:  o;  tvptaKU),  11,  3:  5,  3;  ev- 
^>PatVo),**6,  3:  o;  €vXapi(TTiu>,  2,  2:  o;  ?xa),  12,  5:  5,  3;  &017,  2,  2:  o; 
'Iepetx<>>,  2,  2:  o;   upevs,  2.  2:  o;  'I^crovs,  7,3:   1,  1;  ira,  7,  5:   2,  2;   10-T77/U, 

3,  3:  I,  i;  KaA«o,  5,  2:  o;  KapTrdV,  4,  2:  o;  Karafiaivw,  5,  3:  1,  1;  p,aKp6- 
Oev,  2,  2:  o;    pe'yas,  3,  3:  o;    p.£\\<i>,  2,  2:  o;    ve/cpos,  4,  2:   2,  1;    6/Ww?, 

4,  3:  o;  opda),  2,  2:  1,  1;  6pyt£<v«H,tt,  2,  2:  o;  o<ttl<;,  3,  3:  1,1;  ovXt, 
4,3:  2,2;  napd,  5,  4:  2,2;  TrapafSoXrj,  4,  4:  o;  TrapaiTeo/xcu,  3,  2:  o; 
7rapaKaXeto,  2,  2:  o;  7ret#to,  2,  2:  o;  7re/A7ra>,  3,  2:  o;  7r£/3i(ro-euw,  2,  2:  o; 
™r™,  3)  3:    Ii  IJ  wAowrtos,  5,  3:  o;  Troie'w,  8,  5:  4,  4;  iroptvopxxi,  8,  5:   I,  I J 

7TOU,    2,    2:      I,    IJ        7TOUS,    2,    2:       I,    i;       7TpO)TOS,    2,    2  I       I,   I J       TTTCO^OS,   4,   3  :       OJ 

'%ap,apuT-q<i ,  2,  2:  O;  CT7rAayXi/t^o/Aat,  2,  2:  o;  (rwdyw,  3,  2:  I,  IJ  o-w£w, 
2,  2:  o;  TeXwvrjs,  4,  2:  o;  ns  (indef.),  17,  8:  4,  4;  toVos,  4,  4:  1,  1; 
Xat>w,  3,  2:  o;  x°P™Zw>  2,  2:  °;  X<"Va,  4,  2:  o. 

The  number  and  extent  of  distribution  of  these  words  in  the  two 
groups  of  material  seem  to  give  further  confirmation  to  the  hypothesis 
that  in  these  groups  two  different  documents  are  represented. 

Moreover,  it  appears  that  to  a  certain  extent  different  words  were 
prevailingly  employed  in  the  two  groups  to  express  the  same  or  similar 
ideas.  Thus  for  the  verb  of  sending  the  first  uses  airoa-TeXXoy  in  three 
sections,  the  second  group  only  once  but  tr£p.Tr<ii  instead,  three  times  in 
two  sections,  the  first  group  not  having  this  at  all.  In  the  verbs  of  seeing 
used  a  marked  difference  appears.  In  the  second  group  cISov  is  used 
prevailingly,  eleven  times,  as  against  three  times  in  the  first  group,  and 
opdo)  twice  in  two  sections  as  against  once  in  the  first  group;  ava/JXcVw 
appears  once,  in  the  second  group.     But  in  the  first  group  /?AeVw,  which 

*  Meaning  "property,"  only  here  in  the  New  Testament. 

t  Only  here  in  the  New  Testament. 

J  iiriOvfi^w  xopTavOvvai  bis,  only  here  in  the  New  Testament. 

**Only  here  in  the  Gospels. 

ft  Only  here  in  Luke  or  Acts. 


INNER   EVIDENCE   FOR   DISTINCTNESS   OF   SOURCES  21 

does  not  appear  at  all  in  the  second  group,  is  the  most  frequent,  being 
used  four  times  in  two  sections.  Verbs  of  speaking  and  reporting  also 
show  a  considerable  difference  in  the  two  groups.  In  the  first  group 
\eyw  is  the  one  prevailingly  used,  occurring  twenty-five  times  (in  17 
sections),  while  e«roi>  occurs  nineteen  (in  12  sections).  AaXc'w  is  used 
in  two  sections,  not  at  all  in  the  second  group.  The  second  group  uses 
dirov  prevailingly,  forty-one  times  (in  10  sections),  as  against  eighteen 
occurrences  of  Ae'yw  (in  8  sections).  It  uses  ct7rayye\Aw  twice,  which 
does  not  occur  in  the  first  group.  Verbs  of  going  also  show  differences 
in  the  two.  The  first  group  uses  virayu  and  irapepxofxaL  each  twice,  and 
a.Tripxop.a.1  four  times,  to  the  second  group's  once.  While  the  second 
group  uses  iropivopai  eight  times  (in  5  sections),  KaTa/fcuVw  five  times, 
and  dva/3aiVa>  twice,  the  first  group  having  the  first  two  each  once  and 
the  last  not  at  all.  Further,  of  the  synonymous  verbs  crwayw  and  iirio-w- 
ayo>  the  second  is  found  only  in  the  first  group  of  material,  twice  in  two 
sections;  and  the  first,  three  times  in  two  sections  of  the  second  group 
and  only  once  in  the  first.  The  satisfying  of  hunger  is  expressed  twice 
in  two  sections  of  the  second  group  by  the  passive  of  x°PT^w-  This 
verb  is  not  used  in  the  first  group,  but  eV0iw  appears  six  times  in  four 
of  its  sections  as  against  two  occurrences  in  the  second  group  of  material. 
Finally,  we  may  note  the  contrasting  uses  of  the  largely  equivalent 
adverbs  ovtws  and  6/ao6u>s.  The  first  group  uses  ovtws  six  times  in  five 
sections,  6p.oiw<;  not  at  all;  while  the  second  group  uses  o/xotoj?  four 
times  in  three  sections  and  outws  only  once.  These  facts  still  further 
confirm  the  hypothesis  of  the  existence  of  two  sources  behind  Luke's 
Perean  section. 

Notable  differences  between  the  same  two  groups  of  material  are 
also  to  be  found  in  matters  of  literary  form.  We  may  notice  first  the 
methods  of  tying  together  sentences.  In  the  first  group  we  find  147 
sentences,  in  Westcott  and  Hort's  text.  Of  these,  22,  less  than  15  per 
cent,  are  introduced  by  kul,  35,  or  less  than  24  per  cent,  are  introduced 
by  Se;  40,  more  than  27  per  cent,  are  introduced  by  other  particles, 
while  50,  or  more  than  34  per  cent,  are  introduced  by  no  connective 
particle  or  device.  But  in  the  second  group,  of  the  115  sentences  38,  or 
more  than  ^  per  cent,  are  introduced  by  nai,  50,  or  more  than  43  per 
cent,  by  Bi ;  n,  less  than  10  per  cent,  by  other  particles;  and  only  16, 
less  than  14  per  cent,  are  without  a  connective  particle  or  device.  Thus 
while  in  the  second  group  of  material  /cat  is  more  than  twice  as  frequent 
for  sentence  connection  as  in  the  first  and  Se  nearly  twice  as  frequent, 
introduction  by  other  particles  is  nearly  three  times  as  frequent  in  the 


22  THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 

first  group  as  in  the  second,  and  the  absence  of  any  connective  much 
more  than  twice  as  frequent. 

We  may  next  observe  that  almost  throughout  the  first  group,  in 
every  section  indeed  and  almost  in  every  verse,  is  to  be  found  a  parallel- 
ism in  the  form  or  thought  or  both.  In  the  variety  of  its  forms  it  is 
similar  to  Hebrew  poetry.  In  part  it  consists  of  (i)  the  restatement  of  a 
thought  or  (2)  the  statement  of  a  similar  thought  or  (3)  the  statement  of 
its  converse  or  (4)  of  a  contrasted  thought.  For  example:  (1)  "Unto 
what  is  the  kingdom  of  God  like?  and  whereunto  shall  I  liken  it?" 
13:18;  (2)  "The  foxes  have  holes,  and  the  birds  of  the  heaven  nests," 
9:58;  (3)  "For  every  one  that  exalteth  himself  shall  be  humbled;  and 
he  that  humbleth  himself  shall  be  exalted,"  14:11;  and  (4)  "  The  harvest 
indeed  is  plenteous,  but  the  laborers  are  few,"  10: 2.  With  this  parallel- 
ism of  thought  goes  in  almost  every  case  some  parallelism  of  form.  This 
may  consist  in  the  use  of  similar  grammatical  forms  in  corresponding 
places  in  two  or  more  neighboring  clauses.     So  in  11:2: 

try Laadr/T u>   to   ovofid   (rov  • 
iXOdro)   rj   fiacnXtia.   o~ov  ■ 

and  in  11:9-10: 

curetTC,     Kol   So^r^creTat  vplv ' 
^■qrtiTC,    kcu   cipherers.  • 
Kpovere,   Kal   dvotyrjaeTaL  vp.lv ' 
7ras   yap   6   airoiv   Xapfiavu, 

KOL     6    £,7)TiJiV    £VpiO~K€l, 

Kal   tw    Kpovovn   avoiyrj(T€Tai. 

Or  it  may  involve  the  use  of  the  same  words,  in  the  same  or  different 
forms,  as  in  i7:34-35: 

iaovrat   8uo   iirl   k\ivt;s  yu-tas, 

6   els   Trapa\r)iJi(f>8rj(T€TaL  Kal   6   credos   a^>(.6rjcr€TaL  ■ 
iaovrai   ?>vo   akrjOovcrai  eiri  to  avro, 

7}   juta   TTapaXr/fxcpOrjo-eTaL   rj   Se   kripa   a.^x.Orjo'tTaL. 

or  as  in  14:11: 

otl  7ras   6   vij/dv   cavrov  Ta7rttvuidrj(T€Tai 
Kal   6  raTTCivuiv   iavTov  v\f/u)6rj(reTai. 

Even  in  a  passage  that  seems  at  first  to  lack  anything  of  the  kind  a  sort 
of  parallelism  in  the  arrangement  of  thought  may  be  found : 


INNER  EVIDENCE   FOR   DISTINCTNESS   OF   SOURCES  23 

The  unclean  spirit  when  he  is  gone  out  of  the  man 
Passeth  through  waterless  places  seeking  rest, 
And  finding  none,  he  saith, 

I  will  turn  back  unto  my  house  whence  I  came  out. 

And  when  he  is  come,  he  findeth  it  swept  and  garnished. 

Then  goeth  he  and  taketh  to  him  seven  other  spirits  more  evil 

than  himself; 
And  they  enter  in  and  dwell  there : 
And  the  last  state  of  that  man  becometh  worse  than  the  first  [11: 
24-26]. 

When  we  search  the  material  of  the  second  group,  however,  for  any 
such  parallelism  it  appears  to  be  remarkably  scanty.  Repetition  of  the 
same  or  similar  clauses  and  expressions  in  different  contexts  we  do  find, 
as  in  13:2-5,  6-7;  14:18-20,  21-23;  I5:3_I°)  and  in  a  Iew  places  a 
balancing  of  thought  wrhich  somewhat  suggests  the  characteristic  method 
of  expression  in  the  first  group  (16:25,  26;  18:12).  But  in  none  of  these 
last  is  there  close  parallelism  of  form,  and  in  16:25  there  is  none  at  all. 
And  the  repetition  is  not  as  in  the  first  group  in  adjacent  or  nearly  adja- 
cent clauses.  In  many  places  there  seems  to  be  an  avoidance  of  any 
close  parallelism  in  expression.  Thus  a  decided  variety  is  found  in  the 
relating  of  the  three  similar  occurrences  in  10:31-33,  and  the  treatment 
of  contrasts  in  i8:o-i4a  and  17:17-18  seems  remarkably  free  from 
parallelism.  Note  the  Greek  of  the  latter:  0\>x  01  Sc'ko.  iKaOapiadrjcrav, 
01  [8e]  ivv&a.  irov;  ou^  evpedrjcrav  xnrocrTptyavTts  Sovvai  86£av  tw  6ew  el  p.r)  6 
dAAoycvTJs  ovtos;  Much  more  parallelism  might  have  been  expected  here 
in  view  of  sayings  like  10:41-42.  Thus  a  further  notable  contrast  is 
found  in  the  literary  structure  of  the  two  groups  of  passages. 

There  are  still  others,  which  involve  the  general  form  of  the  material. 
While  the  number  of  parables  in  the  two  groups  is  about  the  same,  eleven 
in  the  first  and  nine  in  the  second,  those  in  the  second  group  are  in  gen- 
eral so  much  longer  that  they  comprise  68|  out  of  the  total  of  93^  verses, 
considerably  more  than  two-thirds  of  the  whole,  while  those  of  the  first 
group  cover  only  22  out  of  approximately  118  verses,  or  less  than  one- 
fifth  of  the  total  number.  Moreover,  of  the  eleven  parables  of  the  first 
group  all  but  three  are  in  effect  statements  of  general  laws  or  customs 
of  human  action  or  the  course  of  nature  rather  than  narrations  of  par- 
ticular actions.  But  the  parables  of  the  second  group  are  without 
exception  narratives,  not  mere  detached  facts  or  even  incidents  used 
for  comparison.     In  only  two  cases,  15:4  and  8,  does  the  use  of  the  ques- 


24  THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 

tion  form  in  the  opening  part  suggest  that  a  custom  of  human  action  is 
being  there  presented.  Another  feature  which  distinguishes  the  parables 
of  the  second  group  from  those  of  the  first  is  that  in  every  case  these 
possess  an  introduction,  conversational  or  narrative  in  the  case  of  all 
but  one,  and  in  that  (18:9-140)  interpretative.  The  only  case  at  all 
similar  in  the  first  group  is  that  of  n :  176,  for  which  vss.  14,  16-iya  may 
perhaps  be  considered  a  narrative  introduction,  though  the  parable  is 
but  the  beginning  of  an  extended  discourse  all  introduced  by  those  verses. 
The  parable  of  12  -.42  ff.  is  given  as  in  response  to  a  question  given  in  vs. 
41,  not  paralleled  in  Matthew.  Otherwise  the  parables  of  the  first 
group  of  material,  while  they  often  illustrate  a  preceding  saying,  may 
be  said  to  be  entirely  without  narrative,  conversational,  or  interpretative 
introductions. 

A  further  contrast  between  the  two  groups  of  material  is  to  be  found 
in  the  prevailing  length  of  the  natural  divisions  according  to  thought. 
While  it  would  be  unnecessary,  as  well  as  somewhat  difficult,  to  state 
this  contrast  accurately  in  detail,  it  may  be  indicated  by  the  difference 
in  length  of  the  parables  in  the  two,  those  of  the  first  averaging  only  two 
verses  apiece,  and  those  of  the  second  over  seven  and  a  half  verses;  and 
also  roughly  by  the  fact  that  after  dividing  the  material  into  sections 
according  to  subject-matter  (see  p.  18)  the  average  length  of  a  section 
in  the  first  group  is  found  to  be  about  four  and  a  half  verses,  while  that 
in  the  second  group  is  nearly  ten  and  a  half. 

The  marked  differences  we  have  found  in  the  literary  characteristics 
of  the  two  groups  of  material  that  we  are  considering  tend  strongly 
further  to  confirm  the  hypothesis  of  two  sources  lying  behind  Luke's 
Perean  section. 

Still  further  confirmation  of  this  view  is  to  be  found  in  the  facts  which 
indicate  different  points  of  view  in  the  two  groups  of  material.  We  may 
first  notice  the  geographical  point  of  view.  In  the  material  of  the  first 
group  indications  of  place  are  scanty,  but  the  fact  that  Jerusalem  and  the 
sanctuary,  though  mentioned,  are  spoken  of  only  as  places  of  the  rejection 
and  slaying  of  God's  messengers  (11:51  and  13:34)  seems  to  point  away 
from  that  city  for  the  place  of  origin  of  the  collection.  The  other  geo- 
graphical references  seem  to  give  support  to  this  indication,  for  the  only 
other  cities  or  towns  named  as  places  where  Jesus  had  worked  are  three 
in  Galilee  (10:13,  15),  and  the  only  other  places  named  at  all  are  the 
heathen  cities  Sodom  (10:12),  Tyre,  Sidon  (10:13,  14),  and  Nineveh 
(11:30,  32),  the  last  being  spoken  of  as  having  repented  at  Jonah's 
preaching.     We  may  also  notice  here  as  perhaps  pointing  in  the  same 


INNER   EVIDENCE   FOR   DISTINCTNESS   OF    SOURCES  25 

direction  that  while  Moses  is  not  mentioned  and  Abraham  is  referred  to 
only  once  (13:28),  Abel  (11:51)  and  Noah  (17:26,  27),  men  not  specifi- 
cally of  Jewish  race  but  of  the  larger  human  family,  appear  as  types  of 
righteous  men,  Solomon,  a  character  likely  to  have  an  appeal  outside  of 
Palestine  and  to  others  than  Jews,  appears  in  two  passages  (11:31  and 
12:27),  and  Jonah,  the  great  Old  Testament  foreign  missionary,  is  pre- 
sented in  1 1 :  29-30  and  32  as  the  successful  preacher  of  repentance  to  the 
men  of  Nineveh,  and  a  prototype  of  Christ  himself.  Nothing  here  sug- 
gests a  Jerusalem  origin,  and  the  apparent  adaptation  to  use  in  missions 
outside  of  Palestine  and  to  gentiles  confirms  the  indication  of  the  refer- 
ences to  places  that  this  group  of  material  did  not  originate  in  or  near 
the  Jewish  capital. 

On  the  other  hand  in  the  material  of  the  second  group  the  eight 
references  to  particular  localities  with  possibly  one  unimportant  excep- 
tion are  all  either  to  some  part  of  Jerusalem,  to  the  city  itself,  or  to  some 
place  not  far  from  it.  Jerusalem  is  mentioned  by  name  in  two  sections: 
in  the  parable  of  the  Good  Samaritan  (10:30)  as  the  starting-point  of  the 
man  who  was  robbed,  and  in  the  discourse  on  repentance  (13:4)  as  a 
dwelling-place  of  men  who  must  repent  or  perish.  The  latter  mention  is 
connected  with  mention  of  an  accident,  assumed  as  known  to  the  hear- 
ers, in  which  eighteen  men  were  killed  by  a  falling  tower  in  Siloam,  which 
it  seems  to  be  assumed  the  hearers  know  as  a  place  in  Jerusalem  (13:4)- 
Just  before  this  (13:1-2)  Galileans  are  mentioned,  but  as  they  are  men- 
tioned as  being  killed  while  offering  sacrifices  it  is  evident  that  the 
thought  about  them  centers  in  the  temple  at  Jerusalem.  Again  in  the 
parable  of  the  Pharisee  and  the  Publican  it  is  the  temple,  of  course  at 
Jerusalem,  though  the  city  is  not  mentioned  in  the  context,  that  is  made 
their  place  of  prayer.  Jericho,  only  a  little  over  seventeen  miles  from 
Jerusalem,  is  the  only  other  definite  place  that  is  mentioned  save  for 
the  road  connecting  it  with  Jerusalem,  the  scene  of  the  robbery  and  its 
sequel  in  the  parable  (logoff.).  Jericho  is  spoken  of  twice,  in  the 
parable  as  the  place  to  which  the  man  was  going  (10:30),  and  again  as 
the  scene  of  the  incident  of  Jesus  and  Zacchaeus  (19: 1  ff.).  Of  the  two 
Samaritans  mentioned  one  was  on  the  road  between  Jerusalem  and 
Jericho  (10:33  with  3°)>  and  the  other  (17:16),  the  possible  exception 
spoken  of,  is  not  presented  as  being  in  his  own  country,  though  its  bor- 
ders were  not  many  miles  from  Jerusalem,  but,  except  in  the  probably 
Lukan  editorial  vs.  n,  is  located  only  at  "a  certain  village"  (17:12). 
However,  in  this  narrative  also  the  thought  of  Jerusalem  and  the  temple 
seems  to  lie  in  the  background,  as  shown  in  the  words,  "Go  and  show 


26  THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 

yourselves  unto  the  priests,"  and,  "as  they  went"  (17:14;  cf.  Lev.  14: 
2,  10-32). 

This  brings  us  to  a  notice  of  the  persons  mentioned  in  this  material 
in  their  bearing  on  its  geographical  point  of  view.  The  priests  as  just 
now  spoken  of  suggest  Jerusalem  and  the  temple  (17:14),  and  so  does 
the  only  other  mention  of  a  priest  in  Luke's  Perean  section,  that  of  the 
one  who  was  going  down  to  Jericho  (10:31).  So  does  also  the  intro- 
duction of  the  Levite  in  the  same  parable.  (Cf .  the  only  other  reference 
to  Levites  in  the  gospels,  John  1:19.)  The  persons  whose  names  appear 
in  the  material  of  this  group  are  also  nearly  all  connected  with  Judea. 
The  personal  names  that  appear  are:  Jesus,  Pilate,  Abraham,  Lazarus, 
Moses,  and  Zacchaeus.  The  names  of  Moses  (used  here  only  for  the 
books  of  Moses),  Abraham,  and  Jesus  give  little  geographical  suggestion, 
but  the  other  three  are  specially  connected  with  Judea.  Pilate  was 
procurator  of  Judea,  and  in  this  case  is  mentioned  as  performing  a  deed 
which  must  have  been  done  in  Jerusalem,  at  the  temple  (13:1-2). 
Zacchaeus  was  evidently  from  the  narrative  (19:1-7)  a  resident  of  Jeri- 
cho. Lazarus,  the  name  of  the  poor  man  in  the  parable  (16:19-31),  is 
one  known  elsewhere  in  the  New  Testament  only  as  that  of  a  man  who 
lived  in  Bethany,  a  village  near  Jerusalem  (cf.  John  11 : 1,  18). 

Thus  six  out  of  the  nine  sections  of  the  material  of  this  group,  and 
the  only  ones  that  contain  proper  names  or  definite  geographical  refer- 
ences, are  connected  by  them  more  or  less  closely  with  Judea,  especially 
the  parts  near  Jerusalem.  Of  two  of  them  J.  Weiss  says:1  "The  narra- 
tive [of  the  Good  Samaritan]  has  Judean- Jerusalem  local  tone,  like  that 
of  the  Pharisee  and  the  Publican ;  it  is  intended  for  hearers  in  Jerusalem  " ; 
and  again:  "They  are  hardly  spoken  in  Galilee,  but  in  Jerusalem.'' 
Taken  all  together  these  facts  indicating  the  geographical  standpoint  of 
this  second  group  of  material  seem  to  point  strongly  to  Jerusalem  or  some 
place  not  far  from  it  as  the  gathering-place  of  at  least  a  considerable 
portion  of  it,  with  none  to  point  elsewhere  for  the  rest. 

Another  difference  in  point  of  view  seems  to  be  indicated  by  the  con- 
trast as  to  interest  in  the  despised  and  hated  and  the  poor  and  unfortu- 
nate which  appears  in  the  material  of  the  two  groups.  In  that  of  the  first 
group  this  interest,  though  widely  shown  in  Luke's  Gospel  as  a  whole, 
is  not  found  at  all.  The  nearest  approach  to  it  seems  to  be  in  the  refer- 
ence to  revealing  unto  "babes"  in  10: 21,  that  to  extortion  in  n  :39,  and 
that  to  the  grievous  burdens  of  the  law  in  1 1 :  46.  But  in  the  second  group 
in  the  first  place  publicans  play  a  large  part,  and  are  always  presented 

1  Die  Schriftcn  des  Neuen  Testaments,  2d  ed.,  I,  pp.  464  and  496. 


INNER   EVIDENCE   FOR   DISTINCTNESS   OF   SOURCES  27 

favorably  (15:1  ff. ;  18:9-140;  19:1-10).*  With  these  are  connected  those 
called  "sinners"  in  a  special  sense  (15:1,  2),  and  the  chief  publican  is 
called  a  "sinner"  by  the  bystanders  in  19 : 7.  (Cf .  also  18 :  13  in  this  group 
for  a  linking  of  the  words.)  Lepers,  another  class  of  social  outcasts, 
appear  as  objects  of  Jesus'  ministry  in  17:1 1-19.  Samaritans  are  singled 
out  for  honor  and  made  examples  for  emulation  here  alone  in  the  New 
Testament.  (For  the  common  Jewish  attitude  toward  this  people  cf. 
John  4:9  and  especially  8:48.)  The  "Good  Samaritan"  of  the  parable 
and  the  thankful  Samaritan  leper  are  notable  figures  in  this  material  (10: 
30-37  and  17:12-19).  A  loathsome  beggar  is  carried  to  blessedness 
after  death,  and  is  made  the  desirable  figure  in  the  parable  of  16: 19-31. 
Somewhat  similarly  the  bringing-in  of  the  poor  and  maimed  and  blind 
and  lame  and  those  from  the  highways  and  hedges  to  the  great  supper  is 
a  conspicuous  though  not  the  chief  part  in  the  parable  given  in  14: 16-24. 
Such  a  point  of  view  is  suggested  also  in  the  saying  of  16 :  15,  which  implies 
that  God's  estimates  are  often  the  reverse  of  men's.  Possibly  a  sugges- 
tion of  it  may  also  be  found  in  the  references  to  Galileans  in  13: 1-5,  a 
passage  which  from  the  order  of  presentation  as  well  as  the  details 
given  would  appear  to  have  been  addressed  to  those  whose  standpoint 
was  nearer  to  Jerusalem  than  to  Galilee.  Thus  this  point  of  view  is 
found  reflected  in  all  but  one  or  perhaps  two  of  the  nine  sections  of  the 
material,  and  is  a  notable  feature  of  it. 

Further  difference  in  the  point  of  view  of  the  two  groups  of  material 
appears  when  we  consider  the  matter  of  eschatology.  The  material  of 
the  first  group  contains  a  number  of  references  to  a  future  world-crisis. 
They  are  found  in  six  of  the  sections,  2,  7,  9,  12,  16,  26,  and  §§12  and 
26  are  entirely  devoted  to  this  subject.  These  references  take  a  number 
of  different  forms.  In  12:40  it  is  said,  "In  an  hour  that  ye  think  not 
the  Son  of  man  cometh."  12:42-46  is  a  parable  presenting  the  coming 
of  the  Lord  and  his  rewarding  and  punishing  his  faithful  and  unfaithful 
servants.  Luke  17:23-24  says:  "And  they  shall  say  to  you,  Lo,  there! 
Lo,  here!  go  not  away  nor  follow  after:  for  as  the  lightning,  when  it  light- 
eneth  out  of  the  one  part  under  heaven,  shineth  unto  the  other  part  under 
heaven;  so  shall  the  Son  of  man  be."  Before  a  description  of  the  sud- 
denness of  the  flood  it  is  said  in  17 :  26:  "And  as  it  came  to  pass  in  the 
days  of  Noah,  even  so  shall  it  be  also  in  the  days  of  the  Son  of  man,"  and 
after  it:  "After  the  same  manner  shall  it  be  in  the  day  that  the  Son  of 
man  is  revealed"  (17:30).  Very  shortly  after  we  find  (17:34-35),  "In 
that  night  there  shall  be  two  men  on  one  bed;  the  one  shall  be  taken, 

1  Cf.  also  p.  41. 


28  THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 

and  the  other  shall  be  left.  There  shall  be  two  women  grinding  together; 
the  one  shall  be  taken,  and  the  other  shall  be  left."  Luke  13:28-29 
tells  that  some  are  to  be  "cast  forth  without"  and  others  to  come  and 
"sit  down  in  the  kingdom  of  God."  This  does  not  perhaps  necessarily 
refer  to  a  particular  crisis,  but  seems  to  be  naturally  so  interpreted. 
Reference  to  a  future  world-crisis  can  be  readily  seen  in  the  mention  of 
"that  day"  and  " the  judgment"  in  10:12,  14  though  the  words  may  be 
otherwise  interpreted.  More  certainly  in  point  are  the  references  to  "the 
judgment"  in  11:31,  32,  in  which  it  appears  as  a  wide-reaching  event  at 
a  specific  time.  The  statement  in  11:50-51  that  "the  blood  of  all  the 
prophets,  which  was  shed  from  the  foundation  of  the  world,  ....  shall 
be  required  of  this  generation"  clearly  implies  some  kind  of  a  coming 
general  crisis. 

But  the  second  group,  though  it  largely  deals  with  salvation,  and 
presents  a  picture  of  blessedness  and  torment  after  death  (16:19-31), 
gives  no  suggestion  of  a  future  world-crisis  of  any  sort.  Even  the  phrase 
"kingdom  of  God,"  /WiAeia  tov  deov,  and  the  word  "kingdom," 
/WiAeta,  often  associated  in  the  New  Testament  with  an  idea  of  future 
change,  are  absent  altogether  from  the  material  of  this  group.1  Yet 
in  the  first  group  references  to  the  kingdom  of  God  are  rather  numerous, 
occurring  in  eight  different  sections.  It  is  represented  as  the  subject 
of  preaching,  9:60;  10:9,11;  16:16;  as  an  object  for  which  the  disciples 
are  to  pray,  11:2,  and  work,  12:31;  as  having  come  upon  those  from 
whom  Jesus  casts  out  demons,  11 :  20;  as  being  like  a  grain  of  mustard  seed 
and  like  leaven,  13:18-21;  as  including  the  patriarchs  and  men  who 
should  come  to  it  "from  the  east  and  west,  and  from  the  north  and 
south,"  but  excluding  some  to  whom  Jesus  spoke,  13:28-29;  and  as 
being  entered  violently  since  the  time  of  John,  16:16.  (The  sections 
thus  bound  together  are  those  numbered  1,  2,  4,  6,  n,  15,  16,  and  21.) 

Further,  we  may  note  that  the  differences  in  the  conception  of  Jesus 
presented  in  the  two  groups  indicate  further  differences  in  point  of  view. 
In  both  he  is  presented  as  the  authoritative  teacher,  but  the  strong  inter- 
est in  his  commandments  appears  to  be  confined  to  the  first  group.  In 
it  the  whole  of  §§  4,  5,  10,  11,  12, 14, 19,  21,  22,  24  is  taken  up  with  them, 
and  considerable  parts  of  1,  2,  and  9.  They  are  also  to  be  found  in  §§  8 
and  26.  In  the  material  of  the  second  group  the  passages  that  can  be 
interpreted  as  such  cover  not  more  than  perhaps  half  a  dozen  verses, 
(10:37;  12:15a;  16:29-31;  19:8-9),  and  12:15a  is  the  only  clear 
example  of  a  commandment  given  as  from  Jesus. 

1  The  same  is  true  of  the  words  for  "king"  (/3ocriXei5s)  and  for  "reigning  as  king" 
(flacrtKevw). 


INNER   EVIDENCE   FOR   DISTINCTNESS   OF   SOURCES  29 

In  the  first  group  the  thought  of  Jesus  as  authoritative  leader  har- 
monizes with  the  presentation  of  his  commandments,  just  noted,  and 
appears  especially  in  a  few  passages,  some  not  commandments.  These 
are:  9:59,  60,  "Follow  me,"  "Leave  the  dead  to  bury  their  own  dead; 
but  go  thou  and  publish  abroad  the  kingdom  of  God";  10:3,  "I  send 
you  forth";  11:2-4,  "When  ye  pray,  say  .  .  .  .";  11:23,  "He  that  is 
not  with  me  is  against  me;  and  he  that  gathereth  not  with  me  scatter- 
eth";  12:51-53,  "Think  ye  that  I  am  come  to  give  peace  in  the  earth? 
.  .  .  .";  13:34-35,  "Jerusalem  .  .  .  .  !  how  often  would  I  have  gath- 
ered thy  children  together  .  .  .  .  !  Behold,  your  house  is  left  unto 
you  .  .  .  .";  and  10:13-15,  the  woes  on  cities  where  he  had  worked. 
Jesus'  requirement  of  unconditional  devotion  is  strongly  presented  in 
14: 26-27.  In  a  number  of  passages  the  thought  of  Jesus  as  in  a  special 
relation  to  God,  and  as  bringing  a  revelation  such  as  the  world  had  not 
had,  appears.  Such  are  10:22;  10:23-24;  11 :  16,  apparently;  11:20; 
11:31-32;  12:8;  12:10.  In  addition  two  sections  deal  particularly  with 
the  Son  of  man  and  the  future.  Section  12,  after  speaking  of  the  unex- 
pected coming  of  the  thief,  says:  "  Be  ye  also  ready:  for  in  an  hour  that 
ye  think  not  the  Son  of  man  cometh."  This  and  the  passages  in  chap. 
17  cited  on  p.  27  seem  clearly  to  indicate  a  view  as  to  Jesus'  future 
activity  on  the  part  of  the  collector  of  this  material  (§  26  entire).  In  its 
context  also  the  parable  of  the  lord  who  comes  and  rewards  and  punishes 
his  servants  (§12,  12:42-46)  seems  to  indicate  a  similar  view,  and  a 
similar  view  is  also  indicated  in  12:8,  §  10.  A  strong  interest  in  Jesus' 
future  activity  is  thus  revealed. 

On  the  other  hand,  in  the  second  group  it  is  rather  as  a  savior  that 
Jesus  is  presented,  one  who  in  the  present  brings  salvation  to  men  or 
brings  them  to  the  attaining  of  it  (17: 1 1-19;  19:1-10).  In  one  incident 
he  directs  ten  lepers  into  the  course  in  which  they  receive  physical  heal- 
ing (17:12-14),  and  apparently  proclaims  the  spiritual  salvation  of  the 
thankful  one  who  returns  to  him  (17 :  19).  In  the  last  section  it  is  appar- 
ently Jesus'  influence  on  Zacchaeus,  of  the  progress  of  which  the  account 
is  a  sketch,  that  leads  to  the  generous  announcement  of  the  chief  publican 
and  makes  possible  Jesus'  declaration  to  him  that  "Today  is  salvation 
come  to  this  house"  (19:8,  9).  The  final  sentence  (vs.  10):  "For  the 
Son  of  man  came  to  seek  and  to  save  that  which  was  lost,"  is  a  direct 
statement  of  this  conception,  which  must,  it  seems,  have  been  in  the 
mind  of  the  collector  of  this  material.  In  this  connection  it  is  suggestive 
that  the  name  Jesus  appears  in  the  material  of  this  group  more  frequently 
than  in  the  rest  of  Luke's  Perean  section.     It  occurs  seven  times  in  that 


30  THE   SOURCES   OF   LUKE  S   PEREAN   SECTION 

we  are  now  considering,  three  times  more  in  sections  perhaps  belonging 
with  it  (13:12,  14;  14:2),  and  only  twice  elsewhere  (9:58,  62).  That 
special  significance  was  seen  by  early  Christians  in  this  name  is  shown  in 
Matt.  1 :  21,  which  has  earlier  usage  behind  it  (cf.  Sir.  XL VI:  1  and  Philo, 
Nom.  mutat.  §  21,  quoted  by  Thayer,  s.v.).  Philo  says:  "  'Jesus'  is  inter- 
preted 'the  Lord's  salvation'  "  {loc.  cit.).  Five  of  the  occurrences  of  the 
name  are  in  the  two  sections  just  mentioned  as  presenting  Jesus  as  a 
savior.  The  other  two  in  this  material  are  in  10 :  30  and  37,  in  connection 
with  the  parable  of  the  Good  Samaritan,  which  is  presented  by  Jesus  as 
a  direction  concerning  the  way  of  life  (cf.  vss.  28  and  37). 

Though  the  phrase  "the  Son  of  man"  sometimes  associated  in  the 
gospels  with  a  thought  of  the  future  occurs  once  in  the  material  of  the 
second  group  (19:10),  no  such  association  is  here  evident,  the  salvation 
brought  being  explicitly  present,  "Today  has  salvation  come."  More- 
over, throughout  all  this  material  nothing  whatever  is  said  of  any  future 
activity  of  Jesus.  Though  the  fate  of  men  after  death  appears  in  one  of 
the  parables  (16:19-31),  that  Jesus  is  to  have  anything  to  do  in  deter- 
mining that  fate  is  not  even  hinted.  Further,  nothing  is  said  of  a 
Parousia  or  future  coming  of  Christ,  and  nothing  of  any  activity  of  Jesus 
to  come  in  connection  with  a  future  world-crisis  of  any  form. 

Taken  all  together,  the  indications  we  have  noted  of  differences  in 
point  of  view,  local,  practical,  eschatological,  and  christological,  add  dis- 
tinctly to  the  force  of  the  argument  for  the  existence  of  two  sources 
behind  Luke's  Perean  section. 

Finally  as  evidence  for  such  distinctness  of  sources  we  may  note  the 
aim  and  the  nature  of  expected  readers  that  appear  in  each  of  the  two 
groups  that  we  have  been  considering.  The  material  of  the  first  group 
seems  to  be  instruction  and  encouragement  for  disciples,  and  to  be  espe- 
cially adapted  to  those  actively  engaged  in  the  mission.  The  further- 
ance of  the  mission  seems  to  be  its  aim.  One  might  almost  venture  to 
call  it  a  manual  for  missionaries.  While  some  parts,  as  13 :  28  and  those 
between  n  :  14  and  52,  are  not  in  form  addressed  to  disciples,  they  could 
be  used  by  them  in  meeting  opponents.  In  general  they  would  hardly 
have  been  prepared  for  non-Christian  readers,  it  would  seem. 

But  in  the  second  group  each  part  seems  to  bear  on  a  central  theme 
that  may  be  stated  as  repentance,  the  change  of  one's  life-purpose  to  one 
of  love,  as  the  way  to  salvation.  The  first  two  passages,  12: 13-20  and 
13:1-9,  present  men's  need  of  such  repentance.  The  next,  14:16-24, 
warns  against  neglecting  the  invitation  to  it.  The  next,  chap.  15,  presents 
the  other  side  of  repentance,  God's  seeking  of  sinners  and  his  joy  in  their 


INNER   EVIDENCE   FOR   DISTINCTNESS   OF   SOURCES  3 1 

repentance,  and  also  indicates  that  men  should  take  an  attitude  similar 
to  God's.  Luke  16:15,  19-26  warns  against  complacency  with  earthly 
honor  or  luxury,  while  27-31  adds  the  assertion  of  the  sufficiency  of  the 
Old  Testament  to  direct  men  to  repentance.  The  last  is  made  more 
definite  in  10:25-28  (for  the  present  classed  as  doubtful  as  to  whether 
it  belonged  to  this  group)  by  Jesus'  saying  of  the  laws  of  love  to  God  and 
man,  "This  do,  and  thou  shalt  live,"  and  in  30-37  Jesus  illustrates  and 
urges  the  love  to  man.  In  17:12-19  an  illustration,  in  Jesus'  own  act, 
of  love  and  mercy  to  men  is  joined  with  the  indication  that  gratitude  to 
God  and  faith,  shown  in  obedience  to  Jesus'  direction,  brought  salvation 
to  one  of  a  race  despised  by  Jews.  The  next  passage,  18:9-14,  assures 
that  penitence  rather  than  self-satisfaction  brings  justification;  and  the 
final  one,  19: 1-10,  gives  an  example  of  repentance  as  the  change  of  a  life- 
purpose  to  one  of  love  brought  about  by  Jesus,  and  declared  by  him  to 
mean  the  coming  of  salvation  to  the  house  of  the  changed  man.  The 
final  sentence  asserts  that  Jesus  came  to  seek  and  save  the  lost.  The 
passages  from  16:27  on,  including  10:25-37,  point  out  the  nature  of  the 
new  life  and  the  way  it  may  be  attained,  previous  parts  having  empha- 
sized the  need  for  a  change  to  it,  and  the  possibility  (need,  12:13-20; 
13:1-9;  14:16-24;  16:15,  19-26;  possibility,  15:1-32).  This  unity 
of  thought  in  the  material  seems  to  indicate  as  its  purpose  and  aim  the 
leading  of  men  to  repentance  that  they  might  be  saved.  Thus  as  a  whole 
this  group  of  material  seems  particularly  adapted  for  those  not  yet 
disciples. 

Thus  evidence  from  within  the  material  itself  may  be  said,  taking 
it  all  together,  decisively  to  confirm  the  suggestion  derived  from  the  rela- 
tion of  the  material  to  use  in  Matthew  that  two  separate  and  distinct 
bodies  of  source  material  have  gone  into  the  making  of  Luke's  Perean 
section.  Whether  each  of  these  bodies  was  from  a  single  source  rather 
than  from  a  number  of  sources  is  to  be  considered  in  the  two  following 
chapters. 


CHAPTER  III 

HOMOGENEITY  OF  MATERIAL  COMMON  TO  MATTHEW 
AND  LUKE 

The  nature  and  extent  of  the  resemblances  between  parts  of  Luke's 
Perean  section  and  of  the  Gospel  of  Matthew  may  be  said  to  make  it 
practically  certain  that  their  relationship  is  documentary  rather  than 
oral.1  That  it  was  a  single  document  rather  than  two  or  more  that 
entered  into  the  making  of  both  Luke's  Perean  section  and  correspond- 
ing portions  of  the  Gospel  of  Matthew  may  be  regarded  in  advance  of 
investigation  as  somewhat  more  probable.  For  the  smaller  the  number 
of  separate  documents  that  we  consider  two  independent  workers  both 
to  have  had,  the  easier  is  the  supposition. 

When  we  consider  the  matter  in  Luke's  Perean  section  common  to 
Matthew  and  Luke  (the  "first  group"  of  the  previous  chapter)  we  do 
find  characteristics  binding  it  together,  which  thus  support  the  idea  that 
it  was  a  single  document  rather  than  two  or  more  from  which  it  was 
derived.  In  noting  these  characteristics  we  have  in  mind  not  only  this 
support,  but  also  the  furnishing  of  criteria  for  determining  whether  or 
not  other  material  in  this  section,  not  found  in  Matthew,  belonged  to  the 
same  document. 

One  of  the  characteristics  that  appears  most  widely  in  this  material 
common  to  Matthew  and  Luke  is  the  presence  of  symbolic,  enigmatical, 
compressed  sayings,  such  as,  "Where  the  body  is,  thither  will  the  eagles 
also  be  gathered  together,"  Luke  17:37,  and  "Leave  the  dead  to  bury 
their  own  dead,"  Luke  9: 60.  Such  are  to  be  found  in  Luke  9: 60;  11:20, 
23,33-35.47.52;  12:2,4-5,6,7,10,336-34;  13:29,  346,35a,  6;  14:11, 
27;  16:13,  16,  17,  18;  17:1,  6,  24,  33,  37</.  Similar  sayings  with  some 
of  the  characteristics  less  marked  are  to  be  found  also  in  9:58;  10:15, 
216-22,236-24;  11:4,9,39;  12:25,39,42-46,58-59;  13:19,21;  14: 
26;  17:34,  35.  Of  the  twenty-six  sections  into  which  this  material  has 
been  divided,  only  three,  7,  13,  and  24,  including  nine  verses  in  all,  lack 
one  or  more  of  these  sayings.  It  is  to  be  noted  also  that  in  general 
throughout  this  material  there  are  many  detached  or  readily  detachable 
sayings  and  brief  incidents.  As  examples  may  be  cited  Luke  10:16 
23-24;  11:1-4,  5-8,  9-i°,  n-13,  19,  23,  24-26,  27-28,  33,  42. 

1  See  pp.  1  f . 

32 


MATERIAL  COMMON  TO  MATTHEW  AND  LUKE  33 

As  to  the  tying-together  of  sentences  moreover,  in  every  part,  with 
the  exception  of  two  sections,  1  and  25,  there  is  an  unusually  large  pro- 
portion of  sentences  without  any  particle  to  connect  them  with  what 
precedes.  In  only  three  of  the  twenty-six  sections,  §§1,  6,  and  10,  is 
the  number  of  such  sentences  more  than  two  less  than  that  of  those  con- 
nected by  kcu  or  8e  with  what  precedes  put  together,  and  in  only  five 
is  it  more  than  one  less,  §§  1,6,  10,  12,  25. 

The  extensive  use  for  connecting  sentences  of  particles  other  than 
ko.1  and  oV  is  also  a  notable  trait  in  many  of  the  sections.  In  nine  of 
them,  §§  2,  3,  5,  7,  11,  13,  14,  18,  and  20,  their  number  as  so  used  exceeds 
that  of  either  of  the  most  common  conjunctions,  and  in  four  more,  §§ 
8,  15,  17,  and  26,  it  equals  that  of  either.  In  only  four,  §§  1,  4,  6,  and 
25,  does  it  fall  below  that  of  both  nal  and  8c'.1  The  facts  as  to  each  sec- 
tion may  be  noted  as  follows:  the  number  of  the  section  coming  first 
in  each  case,  then  the  number  of  sentences  in  it  introduced  by  (1)  kcu, 
(2)  S«,  (3)  other  particles,  (4)  no  connective  particle  or  device:  1,  2+3+ 
0+0;  2,  3+5+6+7;  3,  1+0+2+2;  4,  2+1+0+2;  5,  1  +  1+3+2; 
6,  3+5  +  1  +  2;  7,0+0+3+3;  8,0+1  +  1+3;  9>°+4+3+5;  10,2+ 
6+4+2;  11,1+3+4+6;  12,1+3+1  +  2;  13,0+0+2  +  1;  14,0+0+ 
1  +  1;  15,1+0+1  +  2;  16,1+0+0+1;  17,0+1  +  1  +  1;  18,0+0+1+0; 
19,  0+0+0+1;  20,  0+0+1  +  2;  21,  0+1+0+2;  22,  0+0+0+1; 
23,0+1+0+1;   24,1+0+0+0;    25,1+1+0+0;   26,2+0+2+5. 

With  perhaps  two  or  three  minor  exceptions  (13:18-19,  20-21; 
12:39  ?)  the  eleven  parables  of  the  material  closely  paralleled  in  Matthew 
are,  as  we  have  already  noted  (p.  23),  in  effect  statements  of  general 
laws  or  customs  of  human  action  or  of  the  course  of  nature  rather  than 
narrations  of  particular  actions.  The  form  in  some  cases  is  made  wholly 
or  partly  that  of  questions.  As  to  the  exceptions,  the  parable  of  the 
Mustard  Seed,  13: 18-19,  *s  m  Luke  a  genuine  narrative  parable,  though 
very  brief.  In  Mark,  4:30-32,  it  is  not  narrative,  but  a  general  state- 
ment of  the  course  of  nature.  Matthew's  version  (13:31-32)  is  partly 
narrative  and  partly  general  statement.  The  allied  parable  of  the 
Leaven,  Luke  13:20-21  (=  Matthew  13:33),  is  exceedingly  brief,  and 

1  The  number  of  occurrences  of  different  forms  of  sentence  connection  in  the 
material  of  the  second  group  may  be  noted  for  comparison;  see  p.  21. 

For  a  series  of  supposedly  representative  passages  taken  from  Luke,  Vogcl,  Zur 
Charaktcristik  tics  Lukas  nach  Spraclic  und  Stil,  1S97,  p.  26,  gives  the  number  of  clause- 
beginnings  with  (1)  Kal,  (2)  Si,  (3)  t^,  (4)  other  particles,  (5)  without  particles,  as 
50+36+1+6+7;  and  for  a  similar  series  in  Acts  as  16+51+9+16+8.  The  con- 
trast with  all  of  these  of  the  group  of  sections  we  are  considering  is  striking.  (t4  does 
not  occur  in  either  of  our  groups.) 


34  THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 

is  almost  as  much  a  simile  as  a  parable.  Luke  12 :  39  implies  rather  than 
presents  a  narrated  incident.  Noticeable  in  many  of  the  parables  of  this 
material  is  a  balancing  of  parts  by  the  presentation  of  alternatives  or 
additional  examples.  Cf.  12:41-46,  §12;  n:n,  §5;  16:13,  §20,  for 
various  instances  of  this  trait.  With  this  may  be  connected  the  pairing 
of  similar  parables,  seen  in  13:18-21,  §  15,  and  12:24,  27-28,  §n-  The 
parables  are  distributed  as  follows:  §  5,  11:11-13;  §6,  11:17;  §8,  11:33; 
§10,  12:6;  §11,12:24,27-28;  §12,12:39,42-46;  §15,  13:18-19,  20-21; 
§  20,  16: 13.  Thus  eight  of  the  sections  are  bound  together  by  the  pres- 
ence of  parables,  and  all  but  one  of  these  (§  15)  by  that  of  parables  of  a 
distinct  type,  different  from  that  most  common  in  the  material  of  the 
second  group.     (See  pp.  23  f.) 

More  general  than  any  of  the  traits  heretofore  noticed,  perhaps,  is 
the  parallelism  in  form  or  thought  or  both  which,  as  we  have  already 
noted,1  is  found  in  every  one  of  the  sections  and  in  almost  every  verse 
of  the  material  of  the  first  group. 

The  absence  of  definite  geographical  references  is  another  feature 
that  binds  together  all  the  sections  of  this  material.  Not  a  saying  or 
occurrence  in  the  whole  group  is  assigned  to  a  place  that  is  named.  In 
four  verses  of  §  2  six  cities  or  towns  are  named,  three  as  places  where 
Jesus  has  worked',  and  three  as  heathen  cities  with  which  they  are  com- 
pared. Jerusalem  is  mentioned  once  (13:34,  §17)  as  the  rejecter  of 
prophets  and  of  Jesus.  The  Ninevites  to  whom  Jonah  preached  are 
spoken  of  in  §  7.  These  are  all  the  place-names  that  occur.  In  the 
reference  to  the  place  "between  the  altar  and  the  sanctuary"  (11:51, 
§  9),  Jerusalem  is  again  indicated  as  a  place  where  prophets  have  been 
slain.  The  scarcity  of  personal  names  is  also  noteworthy,  and  the  fact 
that  almost  all  that  do  occur  are  from  the  Old  Testament.  The  name 
of  Jonah  the  prophet  appears  four  times  in  one  section  (7),  that  of 
Solomon  three  times  in  two  sections  (11:31,  §7;  12:27,  §11),  those  of 
Abel  and  Zachariah  (cf.  IlChron.  24:20-21)  in  11:51,  those  of  "Abraham, 
Isaac,  and  Jacob,"  in  13:28,  and  that  of  Noah  twice  in  17:26-27  (§  26). 
The  name  of  Jesus  appears  only  once,  in  the  first  section.  This  may  be 
especially  significant  as  indicating  that  when  the  name  of  Jesus  had  once 
been  introduced  at  the  beginning  of  the  document,  being  assumed  as 
understood  it  did  not  again  appear  in  it.  This  is  the  only  name  of  a 
living  man  found  in  the  material.  The  only  other  personal  name  is  that 
of  Beelzebul  (Bee\£e/3ou\)  in  §  6,  n  :  19. 

In  the  previous  chapter  a  number  of  other  characteristics  have  been 

'Pp.  22  f. 


MATERIAL  COMMON  TO  MATTHEW  AND  LUKE  35 

brought  out  that  bind  together  many  of  the  sections  of  this  group  and 
so  confirm  the  hypothesis  that  they  belonged  to  a  single  document. 
Thus  references  to  a  future  world-crisis  are  found  in  six  sections,  §§  2,  7, 
9,  12,  16,  and  26;  and  §§  12  and  26  are  entirely  devoted  to  this  subject. 
Definite  references  to  the  kingdom  of  God  are  found  in  eight  sections, 
§§  1,  2,  4,  6,  11,  15,  16,  and  21.  As  to  the  strong  interest  in  command- 
ments of  Jesus,  the  whole  of  §§4,  5,  10,  11,  12,  14,  19,  21,  22,  and  24  is 
taken  up  with  them,  and  so  are  considerable  parts  of  §§  1,  2,  and  9.  They 
are  also  to  be  found  in  §§  8  and  26.  The  conception  of  Jesus  as  authori- 
tative leader  appears  strongly  in  §§  1  (9:59-60),  2  (10:3  and  13-15), 
4  (11:2-4),  6  (11:23),  13  (12:51-53),  and  19  (14:26-27).  The  thought 
of  him  as  holding  a  special  relation  to  God  and  bringing  a  new  revelation 
such  as  the  world  had  not  seen  appears  in  §§3  (10:22,  23-24),  6  (11:20 
and  apparently  11 :  16),  7  (11:31-32),  and  10  (12:8  and  10).  Two  whole 
sections,  12  and  26,  deal  with  the  Son  of  man  in  the  future,  and,  in  12: 
8,  §  10  contains  another  clear  promise  of  his  future  activity. 

In  different  sections  of  the  material  salvation  is  looked  at  from  two 
points  of  view.  In  some  salvation  or  rejection  is  viewed  as  affecting 
individuals;  in  others,  as  shared  in  by  large  groups  collectively,  as 
cities,  the  Pharisees,  and  "this  generation."  The  former  point  of  view 
is  seen  in  §§3,  10,  12,  13,  and  26;  the  latter  in  §§  2  (10:8-15),  7,  9,  and 
17.  The  two  are  not  mutually  exclusive,  but  supplementary,  and  could 
have  been  taken  by  the  same  compiler. 

As  to  the  attitude  toward  the  Old  Testament  shown  in  the  material, 
we  may  first  notice  that  its  events  and  characters  are  several  times  men- 
tioned, in  §§  3,  7,  9,  11,  16,  17,  and  26.  That  the  law  is  held  to  be  still 
binding  is  indicated  in  two  sections,  9  and  21 :  "Woe  unto  you,  Pharisees! 
for  ye  tithe  mint  and  rue  and  every  herb,  and  pass  over  justice  and  the 
love  of  God:  but  these  ought  ye  to  have  done,  and  not  to  leave  the  other 
undone"  (11 142);  and,  "It  is  easier  for  heaven  and  earth  to  pass  away, 
than  for  one  tittle  of  the  law  to  fall"  (16: 17).  But  the  Old  Testament 
is  considered  no  longer  the  highest  revelation  according  to  six  sections. 
For  in  the  verse  before  the  statement  last  quoted  it  is  said:  "The  law 
and  the  prophets  were  until  John:  from  that  time  the  gospel  of  the  king- 
dom of  God  is  preached"  (16: 16,  §21).  Jesus  revealed  what  its  prophets 
and  kings  did  not  see  (10:23-24,  §3);  and  he  is  more  than  they  were 
(11:31-32,  §7).  And  he  restated  and  deepened  some  of  its  laws, 
§§  22-24  (cf.  Lev.  18:20;   19:14,  17-18). 

Though  no  logical  sequence  is  found  running  throughout  this  group 
of  material,  certain  parts  now  separated  do  show  coherence  or  natural 


36  THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 

connection  in  thought.  It  is  a  remarkable  fact  that  such  connection 
seems  to  be  traceable  in  nearly  every  case  in  which  material  of  the  second 
group  comes  between  parts  assigned  to  the  first.  Connection  between 
§§3  and  4  may  be  found  when  the  latter  is  considered  an  example  of 
Jesus'  revelation  of  the  Father  in  words  that  the  disciples  were  pecu- 
liarly blessed  in  hearing.  The  coherence  of  §§  10  and  11  becomes  clear 
when  vss.  n  and  12  are  added  to  the  former.  They  were  left  out  in  the 
first  place  because  of  the  close  parallel  to  them  in  Mark,  but  it  seems 
clear  that  in  substance  at  least  they  stood  in  this  other  document  used 
by  Matthew  and  Luke.  Thus  the  thought  that  knowledge  of  God's 
care  for  them  should  free  the  disciples  from  fear  and  anxiety  is  carried 
over  from  its  application  to  confession  in  §  10  to  a  further  application  to 
their  ordinary  wants  in  §  11.  Sections  18-24  seem  to  be  all  connected 
in  thought  as  indicating  various  requirements  of  the  disciple.  Self- 
abasement  in  §  18  is  followed  by  renunciation  in  §  19,  and  that  by 
completeness  of  devotion  in  §  20.  After  this  follows  obedience  to  the 
law  in  §  21.  A  statement  of  offenses  against  the  marriage  bond,  §  22,  is 
naturally  followed  by  a  warning  against  causing  others  to  sin,  §  23. 

Moreover,  we  find  that  in  most  cases  where  material  not  assigned  to 
the  second  document  separates  parts  of  that  now  under  consideration 
some  coherence  or  connection  in  thought  can  be  found  between  the 
separated  parts.  Section  2  is  connected  with  §1  by  the  thought  of  the 
urgency  of  the  mission ;  §  3  carries  on  from  §  2  the  ideas  of  a  revelation 
through  Jesus  and  the  failure  of  some  to  receive  it;  §§4  and  5  are  con- 
nected by  the  thought  of  petition  in  prayer;  §  7  takes  up  the  seeking  for 
a  sign  mentioned  near  the  beginning  of  §  6;  §  9  appears  to  be  con- 
nected with  §  8  by  the  thought  of  men's  inner  condition,  and  with  §  10 
by  that  of  the  revelation  of  things  hidden;  §  12  seems  to  be  connected 
with  §  1 1  by  the  thought  of  the  need  of  readiness  for  a  great  change  in 
conditions,  also  by  the  mention  of  the  coming  of  the  thief,  and  §  13  with 
it  in  that  they  deal  with  two  sorts  of  division  to  be  brought  about  by 
Jesus.  (Note  ^epos,  vs.  46,  and  Stayueptcr/Aov,  Btafxep^o),  vss.  51—53.) 
Section  14  might  have  been  considered  to  be  instructions  as  to  meeting 
hostility  such  as  is  predicted  in  §  13;  §  16  is  connected  with  §  15  by  the 
thought  of  the  future  extent  of  the  kingdom  of  God,  and  with  §  17  by 
the  thought  of  rejection;  §  18  might  be  considered  the  statement  of  a 
general  truth  exemplified  in  §  17;  and  §§23  and  24  closely  connected 
as  presenting  two  phases  of  duty  with  respect  to  the  sin  of  others,  the 
former  not  causing  it,  the  latter  rebuking  and  forgiving  it.  Of  the  sec- 
tions not  separated  by  intervening  material,  §§21  and  22  are  connected 


MATERIAL   COMMON   TO   MATTHEW   AND   LUKE  37 

as  dealing  with  the  law  in  the  new  period,  and  7  and  8  perhaps  by  the 
thought  of  failure  to  profit  by  Jesus'  presence.  That  connections  of 
thought  are  found  so  generally  through  this  material  where  its  parts 
are  separated  by  other  material  still  further  confirms  the  hypothesis 
that  it  belonged  to  a  single  document  prior  to  the  Gospel  of  Luke 
and  prior  to  the  insertion  of  some  at  least  of  the  intervening  material. 

(Cf.pp.i4ff.) 

The  extent  to  which  all  the  sections  of  this  material  are  bound 
together  by  the  characteristics  we  have  noted  may  be  partially  indi- 
cated by  observing  the  number  of  these  characteristics  that  bind  each 
section  to  others  in  the  group.  The  figures  may  be  placed  as  follows: 
§1,8;  §2,  12;  §3,10;  §4,10;  §  5>  10;  §6>9J  §7,io;  §8,10;  §9,11; 
§  10,  10;  §  11,  12;  §  12,  11;  §  13,  8;  §  14,  8;  §  15,  10;  §  16,  9;  §  17,  9; 
§  18,  8;  §  19,  9;  §  20,  10;  §  21,  11;  §  22,  9;  §  23,  8;  §  24,  7;  §  25,  4; 
§  26,  9.  When  it  is  considered  that  a  number  of  these  sections  contain 
but  a  single  verse  (so  §  25),  this  showing  may  well  be  considered 
remarkable,  not  only  in  the  number  of  the  connections  found,  but  in 
their  even  distribution  among  the  sections.  The  facts  we  have  adduced 
seem  sufficient  confirmation  for  the  antecedent  probability  that  one 
document  rather  than  two  or  more  furnished  that  portion  of  the  material 
of  Luke's  Perean  section  that  appears  also  in  Matthew  and  has  been 
gathered  in  our  first  group. 


CHAPTER  IV 

HOMOGENEITY  OF  A  BODY  OF  MATERIAL  NOT  USED  IN 

MATTHEW 

We  have  previously  noticed  the  seeming  suitability  to  the  purposes 
of  Matthew's  Gospel  of  certain  parts  of  the  material  in  Luke's  Perean 
section  that  he  has  not  used  and  the  strength  that  fact  lends  to  the  sup- 
position that  those  parts  were  not  in  a  document  used  by  Matthew  in 
the  composition  of  his  gospel.1  For  the  idea  that  a  considerable  part 
of  this  material  may  have  come  from  a  single  document  we  found  sup- 
port in  the  fact  that  through  a  large  part  of  it  a  line  of  thought  can  be 
traced  having  better  logical  sequence  at  each  place  where  the  portions 
are  now  separated  than  those  portions  have  with  their  present  context, 
and  involving  change  of  the  present  order  only  in  the  case  of  the  first 
parable  of  the  group.2  The  force  of  this  better  coherence  is  not  weak- 
ened by  the  fact  that  in  tracing  it  two  parables  were  used  which  have 
parallels  in  Matthew,  for  in  both  cases,  conspicuously  so  in  the  more 
important  one,  the  variations  in  the  two  gospels  are  so  great  as  to  make 
it  seem  probable  that  different  sources  lay  back  of  them.3 

For  deciding  the  matter  of  distinctness  of  sources  we  added  to  these 
passages  to  form  our  second  group  the  rest  of  those  indicated  by  their 
relation  to  use  in  Matthew  as  probably  not  in  his  possession,  together 
with  one,  19:1-10,  which  Matthew  might  seemingly  have  omitted  had 
he  had  it,  though  he  might  also  have  used  it  (p.  10).  These  passages, 
in  the  order  in  which  they  occur,  are  all  connected  in  thought  with  the 
passages  next  them  in  the  group.  Thus  12:13-20  is  connected  with 
13:1-9  by  the  thought  of  death  as  punishment  for  a  wrong  course  of 
living,  and  13 : 1-9  with  14: 16-24  by  the  thought  that  failure  to  respond 
to  opportunity  given  leads  to  rejection.  The  passages  added  at  the  end, 
18 : 9-140  and  19 : 1-10,  are  connected  with  each  other  by  both  presenting 
examples  of  repentance  as  the  way  to  salvation,  the  man  commended 
being  in  each  case  a  publican.  The  thought  of  both  is  closely  allied  with 
that  of  17:12-19  now  next  them  in  the  group,  in  which  the  coming  to 

JPp.  10-13.  2Pp.  14-18. 

3  Cf.  p.  3;  also  Harnack,  Sayings  of  Jesus,  pp.  119  ff.,  and  pp.  91  ff.;  Burton, 
Principles  of  Literary  Criticism,  pp.  41,  65,  and  40;  and  Sharman,  The  Teaching  of 
Jesus  about  the  Future,  pp.  29  f.,  202,  and  76  ff. 

38 


BODY  OF  MATERIAL  NOT  USED  IN  MATTHEW  39 

salvation  of  one  of  another  class  despised  by  Jews  is  narrated.  More- 
over, the  material  now  between  them  is  all  derived  from  Mark,  so  that 
it  seems  altogether  likely  that  in  Luke's  source  they  stood  together. 
A  further  suggestion  that  12 :  13-20  belongs  with  this  group  may  be  found 
in  the  fact  that  the  material  on  either  side  of  it  has  been  assigned  to  the 
document  used  by  Matthew  (pp.  1  f.  and  37),  and  that  this  passage 
makes  something  of  an  interruption  in  the  course  of  thought.1 

In  presenting  the  inner  evidence  for  distinctness  of  sources  in  chap, 
ii  we  presented  other  facts  that  tend  to  confirm  the  idea  that  the  material 
of  this  "second  group"  came  from  a  single  document  or  source.  It 
remains  for  us  in  this  chapter  to  recall  some  of  these  facts  and  to  present 
still  others  that  point  in  the  same  direction,  to  see  how  far  the  suggestion 
is  confirmed  that  it  was  a  single  document  rather  than  two  or  more  docu- 
mentary or  other  sources  that  furnished  the  material  of  the  second  group, 
listed  on  p.  18. 

The  great  characteristic  one  may  expect  to  find  in  material  from  a 
single  document  is  unity,  and  the  greater  and  more  complete  is  the  unity 
in  a  group  of  material  the  greater  is  the  confidence  that  is  justified  that 
it  belongs  to  one  document.  As  we  have  already  seen,2  the  material 
we  are  considering  does  appear  to  have  unity,  all  of  it  centering  in  its 
thought  about  the  change  from  a  self-centered,  sinful  life  to  one  of  love 
to  God  and  men,  and  being  thus  unified  in  thought  to  a  degree  that  may 
be  considered  remarkable.  And  with  this  unity  of  thought  in  the 
material,  as  was  also  previously  suggested,3  there  seems  to  go  a  unity  of 
purpose  or  aim,  namely,  to  lead  men  to  repentance  that  they  may  be 
saved,  running  through  the  whole  of  it. 

The  evidence  that  it  came  from  a  single  document  furnished  by 
the  coherence  of  the  material  we  are  considering  and  by  its  unity  in 
thought  and  in  purpose  or  aim  is  corroborated  by  various  likenesses  in 
point  of  view  to  be  found  in  its  parts. 

Four  of  the  nine  sections  contain  seven  definite  geographical  refer- 
ences. All  of  these  point  either  to  Jerusalem  (five)  or  to  Jericho  (two). 
The  sections  thus  connected  with  Jerusalem  are  §§2,  6,  8;  and  those 
mentioning  Jericho  are  §§  6  and  9.  Section  7  is  less  definitely  shown 
to  be  connected  with  Jersualem,-'  and  also  §  5  with  its  near  neighborhood 
(p.  26).  Thus  §§  2,  5,  6,  7,  8,  9  are  all  more  or  less  closely  connected 
with  Jerusalem  or  parts  of  Judea  near  it.5 

A  point  of  view  which  appears  even  more  generally  than  the  geo- 

'See  p.  15.  3  p.  3I.  sSeep.  26. 

3  Pp.  30  f.  «  See  pp.  25  f . 


40  THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 

graphical  through  the  material  of  the  second  group  may  be  called  the 
economic.  The  author  or  compiler  of  it  would  appear  from  the  material 
he  used  and  his  arrangement  of  it  to  have  had  a  decided  interest  in  men's 
conduct  in  connection  with  property  or  material  possessions.  The 
opening  words  addressed  to  Jesus:  "Teacher,  bid  my  brother  divide  the 
inheritance  with  me"  (12:13),  and  the  closing  ones:  "Behold,  Lord, 
the  half  of  my  goods  I  give  to  the  poor;  and  if  I  have  wrongfully  exacted 
aught  of  any  man,  I  restore  fourfold"  (19:8),  form  a  striking  and  appar- 
ently significant  contrast.  And  the  first  half  of  the  contrast  is  carried 
on  in  the  attitude  of  the  rich  man  in  the  opening  parable.  He  asks 
himself  the  question:  "What  shall  I  do,  because  I  have  not  where  to 
bestow  my  fruits?"  and  his  answer  is  a  typical  expression  of  the  self- 
centered  and  self-indulgent  attitude  in  the  use  of  wealth.  The  view  of 
the  compiler  is  probably  reflected  in  the  condemnation  which  is  passed 
on  the  man  who  took  it.  The  answer  the  author  would  give  as  to  the 
proper  disposal  of  troublesome  possessions  seems  to  be  given  in  the 
declaration  of  Zacchaeus  at  the  close,  which  we  just  now  quoted  (19:8). 
Of  the  material  between  the  presentations  of  these  strongly  contrasting 
attitudes  in  the  matter  of  the  use  of  property  almost  every  part  seems 
to  reflect,  though  not  all  with  the  same  clearness,  an  interest  in  this 
problem. 

In  13 : 1-9  this  interest  seems  to  be  shown  only  in  the  parable,  vss. 
6-9,  in  the  endeavor  of  the  owner  to  make  his  cultivated  ground  profit- 
able. In  14:16-24,  the  parable  of  the  Great  Supper,  two  of  the  three 
excuses  reported  are  on  the  ground  of  property,  a  field  and  five  yoke  of 
oxen,  newly  bought.  The  bringing-in  of  the  poor  and  unfortunate  to 
eat  the  supper  is  a  more  central  trait  in  the  story  that  suggests  the  same 
interest.  In  the  three  parables  of  chap.  15  the  first  two  present  the  con- 
duct of  a  man  and  a  woman  when  a  small  part  of  their  material  posses- 
sions is  lost,  hunting  for  and  finding  it,  and  rejoicing  over  the  recovery 
(15:3-6,  8-9).  In  the  third  parable  (15:11-32)  the  whole  framework 
is  of  conduct  related  to  property.  The  patrimony  is  divided  between 
two  sons,  one  squanders  his  share,  and  is  led  by  destitution  to  return 
seeking  employment  under  his  father,  who  gives  him  a  dress  of  honor 
and  sacrifices  an  animal  for  a  feast.  This  last  is  reported  to  the  elder 
brother.  Then  the  complaint  of  the  elder  brother  and  the  father's  reply 
at  the  close  of  the  parable  both  have  to  do  with  the  use  of  property. 
Though  the  verse  that  precedes  it  was  not  included1  in  the  group,  16: 15 
may  easily  be  taken  as  referring,  in  part  at  least,  to  material  possessions, 
especially  as  the  parable  which  follows  immediately  in  this  material 

1  See  p.  18,  note. 


BODY   OF   MATERIAL   NOT   USED   IN   MATTHEW  4 1 

(16: 19-31)  is  one  of  contrast  between  the  condition  of  a  rich  man  and  a 
beggar,  in  this  life  and  after  death.  It  is  after  this  parable  that  we 
placed  according  to  thought  connection  that  of  the  Good  Samaritan 
(10:30-37).  There  we  find  a  man  stripped  of  his  possessions,  and 
another  using  his  own  to  care  for  him,  paying  for  further  care  at  an  inn, 
and  promising  to  repay  to  the  host  anything  more  that  he  spends  for  the 
man.  The  incident  of  the  ten  lepers  (17: 12-19,  §  7),  which  comes  next 
in  our  reconstruction,  fails  to  show  the  economic  interest.  But  in  the 
parable  of  the  Pharisee  and  the  Publican,  which  follows  (18:9-14),  the 
former  thanks  God  that  he  is  not  an  extortioner,  and  the  final  virtue  of 
the  two  he  claims  for  himself  is  the  giving  of  tithes  of  all  that  he  gets. 
Immediately  after  this  comes  the  final  incident,  in  which  the  rich  chief 
publican  declares  to  Jesus  his  purpose  to  give  half  his  goods  to  the  poor 
and  restore  fourfold  if  he  has  wrongfully  exacted  anything  of  any  man, 
and  in  which  Jesus  thereupon  declares:  "Today  is  salvation  come  to 
this  house."  Only  §  7  fails  to  show  strongly  this  interest,  and  the  reve- 
lation of  it  helps  to  confirm  the  hypothesis  that  the  material  belonged 
to  a  single  separate  document. 

As  to  the  vocational  point  of  view  of  the  collector  of  this  material, 
in  connection  with  the  keen  interest  in  men's  use  of  property  just  spoken 
of,  we  may  notice  that  so  far  as  Luke's  Perean  section  goes  the  only 
references  to  the  collectors  or  renters  of  taxes  are  in  the  material  of  the 
second  group.  Here  they  have  a  considerable  and  entirely  commendable 
part.  Here  alone  in  the  New  Testament  we  find  a  chief  of  the  tax  col- 
lectors (apx<-Te\u)vr)<;)  (19:2  ft".).  Besides  being  told  that  "all"  of  them 
were  drawing  near  to  Jesus  to  hear  him  (15:1),  and  having  the  three 
parables  of  chap.  15  given  by  Jesus  partly  at  least,  it  appears,  in  explana- 
tion of  his  friendly  attitude  toward  them,  we  are  taken  in  18:9-13  and 
19 : 1-10  into  the  inner  life  of  two  of  them,  which  occurs  not  at  all  elsewhere 
in  the  New  Testament.  Both  of  these  two  are  strongly  commended,  and 
in  fact  they  would  seem  to  be  used  as  the  crowning  examples  of  repentance 
in  a  document  of  which  that  was  the  subject.  The  fulness  and  vividness 
with  which  the  Zacchaeus  incident  is  told  is  also  noticeable.  These  facts 
together  with  the  interest  in  the  despised  and  hated  previously  noted1 
make  it  seem  perhaps  not  improbable  that  this  collection  of  material 
owes  its  origin  to  one  whose  business  had  been  the  collection  of  Roman 
taxes  in  Palestine.  In  any  case  the  favorable  and  largely  concrete  pres- 
entation of  men  engaged  in  that  business  is  another  trait  in  the  material 
that  binds  together  different  parts  (§§  4,  8,  9). 

As  we  have  seen,2  interest  in  the  despised  and  hated  appears  in  §§4, 

1  Pp.  26  f .  *  Ibid. 


42  THE  SOURCES  OF  LUKE  S  PEREAN  SECTION 

5,  6,  7,  8,  and  9,  and  perhaps  in  2;  and  in  the  poor  and  unfortunate  in 
§§3,  5,  and  7. 

The  ethical  point  of  view  of  this  material  appears  in  every  one  of 
its  sections,  in  all  but  one  in  what  appears  to  be  its  main  thought.  In 
general  it  is  shown  in  the  central  theme,  about  which,  as  we  have  seen 
(pp.  30  f.),  the  whole  is  unified  as  to  thought.  This  was  there  stated  as 
"repentance,  the  change  of  one's  life-purpose  to  one  of  love,  as  the  way 
to  salvation,"  the  repentance  sought  being  also  described  as  "the  change 
from  a  self-centered,  sinful  life,  to  one  of  love  to  God  and  men."  This 
central  theme  is  both  religious  and  ethical,  and  the  ethical  side  appears 
in  two  phases,  the  positive  and  the  negative,  the  presentation  of  the  kind 
of  life  from  which,  and  of  that  to  which,  men  should  turn.  The  negative 
aspect  appears  in  three  sections,  in  12:13-21;  16:19-31;  and  18:9-14. 
The  first  is  a  warning  against  covetousness,  the  considering  of  oneself 
alone  in  connection  with  the  disposal  of  property,  as  a  foolish  attitude, 
sure  to  bring  its  recompense.  The  second  has  a  very  similar  teaching, 
indicating  that  riches  are  apt  to  be  a  curse  rather  than  a  blessing  in  the 
light  of  eternity,  that  luxury  leads  to  torment  after  death.  The  third 
implies  that  self-satisfaction  makes  virtues  and  obedience  to  some  of  his 
statutes  of  little  avail  before  God.  In  all  three  it  is  the  self-centered, 
self-satisfied  life  that  is  condemned.  Luke  16: 15  also  contributes  to  the 
negative  aspect,  with  the  idea  that  the  divine  standard  is  very  different 
from  men's. 

The  positive  aspect  of  the  ethical  side  of  the  theme  appears  in  all  the 
other  sections,  though  in  one  (§  3,  14:16-24)  not  in  its  chief  thought. 
It  is  found  in  its  most  general  form  in  the  parable  of  the  Fig  Tree  (13 : 
6-9),  teaching  that  usefulness  is  the  only  way  to  permanence.  It  reaches 
its  highest  point  in  chap.  15,  of  which  the  teaching  is  that  men  should 
seek  the  lost  and  rejoice  in  their  repentance,  because  God  does,  as  we  can 
be  sure  from  human  examples.  It  becomes  clearest  and  most  pointed 
in  the  parable  of  the  Good  Samaritan  (10:30-37),  the  teaching  of  which 
has  been  summarized  as:  "Compassion  is  better  than  sacrifice."1  In 
17 :  11-19  Jesus  is  presented  in  doing  what  shows  him  to  be  a  great  example 
of  mercy  to  men;  and  in  19: 1-10  a  final  actual  example  is  given  of  the 
beginning  of  the  new  life,  in  which  the  purpose  of  a  rich  man  to  give  half 
his  goods  to  the  poor  and  restore  fourfold  where  he  has  obtained  wrong- 
fully is  practically  said  to  indicate  his  salvation.  Also  in  the  parable 
of  the  Great  Supper  (14:16-24)  the  fact  that  the  poor,  maimed,  blind, 
and  lame  are  brought  to  the  supper  seems  to  reflect  this  phase  of  the 

1  Wernle,  Die  Synoptische  Frage,  S.  95. 


BODY  OF  MATERIAL  NOT  USED  IN  MATTHEW  43 

point  of  view.  And  the  suggestion  for  conduct  there  found  is  more 
explicitly  given  in  the  parable  of  the  Good  Samaritan,  i.e.,  that  property 
may  be  well  used  in  caring  for  others  who  are  in  need.  The  positive 
aspect  of  all  this  ethical  teaching  may  be  summarized,  as  to  the  standard, 
in  the  words:  "Thou  shalt  love  thy  neighbor  as  thyself"  (cf.  10: 25-28). 
And  in  this  the  point  of  view  appears  to  be  the  same  throughout. 

We  come  now  to  the  religious  point  of  view,  and  may  examine  first 
the  religious  aspect  of  the  central  theme,  repentance,  as  it  appears  in 
different  parts  of  the  material.  Of  the  religious  significance  of  repent- 
ance there  are  two  closely  connected  phases  that  appear  in  more  than 
one  of  the  sections,  each  being  found  in  three.  The  first  is  the  idea  that 
God  helps  to  bring  about  repentance,  the  second,  that  repentance  is 
itself  the  entering  into  a  relation  with  God.  In  12: 13-20  (§  1)  and  16: 
*5  (§5)  God's  disapproval  of  the  self-centered  life  is  indicated,  in  the 
former  with  the  suggestion  that  he  brings  punishment  on  it,  as  a  warning. 
And  that  God  makes  positive  effort  to  bring  men  to  repentance  and 
draws  them  by  his  own  love  is  apparently  one  of  the  chief  teachings  of 
chap.  15  (§4).  Repentance  as  the  entering  into  a  relation  with  God 
may  be  found  in  the  incidents  of  the  son's  return  to  his  father  in  the 
parable  (15:20-32,  §  4),  in  the  gratitude  to  God  of  the  Samaritan  (17: 
12-16,  cf.  17-19,  §  7),  and  in  the  cry  to  God  for  mercy  of  the  publican 
in  the  temple  (18:9-14,  §  8). 

Closely  connected  here  with  the  thought  of  repentance  is  that  of 
salvation,  and  we  may  now  notice  the  ideas  of  salvation  that  run  through 
this  group  of  material.  Almost  throughout  salvation  is  presented  as 
an  individual  matter,  dependent  on  individual  action.  The  rich  man 
misses  it  through  his  selfishness  (12:15-20)  and  the  invited  guests 
through  separate  failures  to  accept  (14: 16-20).  Those  who  are  brought 
to  the  supper  are  indeed  treated  collectively  (14:21-23).  But  in 
the  parables  of  chap.  15  it  is  the  one  lost  out  of  a  hundred  and  the 
one  out  of  ten  that  are  sought  and  found,  and  it  is  the  one  son  that 
is  received  back  with  rejoicing  from  the  far  country  when  he  returns 
to  his  father.  In  16:19-26  it  is  the  salvation  of  a  single  beggar 
and  the  failure  to  attain  it  of  but  one  rich  man,  that  are  presented. 
In  16:27-31  the  five  brothers  are  considered  together  in  discussion  of 
their  possible  salvation.  In  the  incident  of  the  lepers  (17:12-19)  it  is 
one  out  of  ten  that  glorifies  God,  and  to  whom  it  is  said,  "Thy  faith  hath 
saved  [o-«rwKev]  thee."  So  in  the  parable  of  the  Pharisee  and  the  Pub- 
lican it  is  two  individuals  of  whom  it  is  said  that  "this  man  went  down 
to  his  house  justified  rather  than  the  other"  (18:9-14).     The  Zacchaeus 


44  THE  SOURCES  OF  LUKE  S  PEREAN  SECTION 

incident  gives  a  sketch  of  how  one  man  came  to  change  his  life,  and  the 
words  of  Jesus,  "Today  is  salvation  come  to  this  house,"  must  be  taken 
as  referring  to  him  in  particular  (19: 1-10).  In  the  parable  of  the  Good 
Samaritan  (10:30-37),  though  salvation  is  made  the  point  at  issue  only 
through  the  introductory  conversation  (vss.  25-29),  it  is  the  differing 
actions  of  individual  men  that  are  presented. 

Moreover,  the  collector  of  this  material  would  appear  to  have 
thought  of  salvation  not  only  as  individual  but  as  present.  This  perhaps 
appears  most  clearly  in  the  final  incident,  that  of  Zacchaeus,  at  the  close 
of  which  Jesus  says:  "Today  is  salvation  come  to  this  house,  forasmuch 
as  he  also  is  a  son  of  Abraham.  For  the  Son  of  man  came  to  seek  and  to 
save  that  which  was  lost"  (19:9-10).  It  is  perhaps  scarcely  less  clear 
in  the  parable  that  just  precedes  it  (18:9-14),  in  which  Jesus'  words 
at  the  close  are:  "I  say  unto  you,  This  man  went  down  to  his  house 
justified  rather  than  the  other"  (vs.  14a).  The  participle  translated 
"justified"  is  in  the  perfect  tense  (8e8iKa.1wju.eV0s),  which  points  to  the 
present  result  of  a  past  action.  The  incident  just  preceding  the  parable 
(17: 12-19)  at  least  strongly  suggests  the  same  idea  as  to  salvation,  here 
also  in  Jesus'  closing  words,  "Arise,  and  go  thy  way:  thy  faith  hath  made 
thee  whole"  or  "saved  thee"  (o-e'o-w/ceV  o-e).  Again  we  find  the  perfect 
tense;  and  that  physical  healing  alone  was  in  the  mind  of  the  recorder 
of  the  incident  seems  hardly  probable.  In  still  other  parts  of  the  material 
the  same  thought  seems  to  show.  Though  we  may  not  press  too  far 
the  details  of  parables,  it  seems  hardly  to  be  doing  so  to  find  the  thought 
of  a  salvation  in  this  life  behind  the  father's  welcome  of  his  returning 
son,  and  his  words  repeated  again  at  the  very  close  of  the  parable,  "For 
this  my  son  was  dead,  and  is  alive  again;  he  was  lost,  and  is  found"; 
"For  this  thy  brother  was  dead,  and  is  alive  again;  and  was  lost,  and 
is  found"  (15: 24,  32).  It  would  seem  that  the  one  at  least  who  placed 
the  parable  as  an  answer  to  murmurings  of  Pharisees  and  scribes  at  Jesus' 
associating  with  "sinners"  must  have  thought  of  it  as  indicating  a 
present  salvation  for  sinners,  at  which  it  suggested  all  men  should  join 
in  the  rejoicing.  This  conclusion  is  strengthened  and  the  same  idea 
shown  in  the  words  applying  the  other  two  parables  of  the  chapter,  1 5 : 
7  and  10.  It  is  to  be  noted  that  like  those  just  quoted  from  the  parable 
of  the  sons  and  their  context,  the  concluding  verses  of  these  parables 
present  rejoicing  over  the  accomplished  finding  of  what  was  lost  (vss. 
6  and  9).  Then  follows  (vs.  7):  "I  say  unto  you  that  even  so  there 
shall  be  joy  in  heaven  over  one  sinner  that  repenteth,  more  than  over 
ninety  and  nine  just  persons,  who  need  no  repentance";  and  (vs.  10): 


BODY   OF   MATERIAL   NOT   USED  IN   MATTHEW  45 

"  Even  so,  I  say  unto  you,  there  is  joy  in  the  presence  of  the  angels  of  God 
over  one  sinner  that  repenteth."  In  both  cases  the  use  of  the  present 
participle  (/ACTavoovvn)  indicates  that  the  repentance  is  not  thought  of 
as  coming  at  a  time  before  the  rejoicing,  and  the  suggestion  is  clear 
that  at  the  time  of  repentance  salvation  is  in  some  sense  accomplished. 
The  future  (lorai)  in  the  former  verse  (7)  is  apparently  gnomic,  with  the 
same  meaning  as  the  corresponding  present  (yiWcu)  in  the  second 
(vs.  10).  A  further  suggestion  of  the  idea  that  there  is  a  salvation  that 
is  present  may  be  found  in  12:15:  "For  a  man's  life  consisteth  [cori'v] 
not  in  the  abundance  of  the  things  which  he  possesseth."  This  sug- 
gestion is  carried  farther  in  the  possibly  editorial  vs.  21 :  "So  is  he  that 
layeth  up  treasure  for  himself,  and  is  not  rich  toward  God."  Thus,  to 
summarize,  the  thought  of  salvation  as  individual  is  found  in  eight  of 
the  nine  sections  (§§  1,  3,  4,  5,  6,  7,  8,  9),  the  thought  of  it  as  present, 
with  different  degrees  of  clearness,  in  five  (§§  1,  4,  7,  8,  9). 

Proceeding  now  to  the  thought  of  Jesus  shown  in  this  material,  we 
find  that  in  two  of  the  sections  near  the  close,  including  the  final  one,  he 
appears1  as  one  who  brings  salvation  to  men  or  brings  them  to  the  attain- 
ing of  it  (17:12-19,  §7;  19:1-10,  §9). 

As  we  have  also  previously2  noticed,  the  use  of  the  name  Jesus  binds 
together  three  of  the  sections,  occurring  twice  in  §  6,  twice  in  §  7,  and 
three  times  in  §  9.  In  all  the  sections,  except  perhaps  §§  7  and  9,  the 
thought  of  Jesus  as  authoritative  teacher  or  prophet  is  seen.  In  no  part 
of  the  material  does  the  messiahship  of  Jesus  appear  to  be  a  point  in 
question.3  And  as  we  have  previously4  noted  all  its  parts  are  alike  in 
having  nothing  to  say  of  a  future  activity  of  Jesus,  or  of  a  coming  world- 
crisis,  and  in  not  containing  the  phrase  "kingdom  of  God"  or  the  words 
"kingdom,"  "king,"  or  "reign." 

Facts  in  regard  to  the  form  of  the  material  also  confirm  the  idea 
that  it  came  from  a  single  document.  Every  section  but  two  consists 
in  large  part  of  one  or  more  narrative  parables.  These  two,  §§  7  and  9, 
are  also  of  narrative  material.  Conversational  or  narrative  introduc- 
tions occur  for  the  parables  of  each  of  the  first  six  sections,  and  the  other 
parable  (§  8)  also  has  an  introduction.  Such  conversational  or  narrative 
introductions  to  parables  are  not  characteristic  of  Luke  or  of  his  Perean 
section  as  a  whole,  but  are  almost  confined  to  the  parables  of  this  par- 

1  See  p.  29.  2  Pp.  29  f. 

J  Even  in  the  healing  of  the  lepers,  17: 12-19,  it  is  not  said  that  Jesus  healed  them, 
the  glory  being  given  to  God,  with  whom  of  course  Jesus  works. 
*  Pp.  30  and  28. 


46  THE   SOURCES   OF   LUKE'S  PEREAN   SECTION 

ticular  group.  In  §§  i,  2,  4,  5,  and  6  the  form  of  the  introduction  is 
practically  this:  (1)  a  remark  from  some  one  or  more  present,  (2)  an 
answer  from  Jesus  with  a  gnomic  saying,  then  (3)  the  parable  illustrating 
the  saying.  (In  §  4  there  are  three  parables  with  a  gnomic  saying 
repeated  after  each  of  the  first  two,  which  all  three  illustrate.) 

In  two  of  the  three  parables  in  §  4  the  form  of  a  question  is  used : 
"  What  man  of  you  ....  doth  not  .  .  .  .?"  and,  "what  woman  .  .  .  . 
doth  not  ....?"  In  every  other  case  the  parable  deals  with  "  a  certain 
man,"  or  in  one  case  with  "two  men,"  the  words  "AvOpw-n-os  ns  and 
"AvOpoiTToi  8vo  (§8)  appearing  at  the  very  beginning  except  in  §  2  where 
the  Greek  reads  %vKrjv  e?x<^  "s.  So  the  sections  connected  by  the  form 
of  opening  of  the  parable  are  §§  1,  2,  3,  4,  5,  6,  and  8. 

In  view,  then,  of  all  the  facts  presented  and  referred  to  in  this  chapter 
as  to  this  group  of  material,  concerning  the  relation  to  Matthew's  use, 
superior  coherence,  unity  of  thought  and  of  purpose,  likenesses  in  point 
of  view,  and  consistency  of  form  of  all  its  sections,  we  seem  justified  in 
concluding  that  it  existed  in  a  single  document  before  it  became  a  part 
of  Luke's  Perean  section.  We  may  call  it  the  Judean  document  from 
the  local  point  of  view  prevailing  in  its  material.1 

1  Pp.  25  f,  39. 


CHAPTER  V 

THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL 
The  characteristics  of  the  two  groups  of  material  already  examined 
should  now  be  sought  in  the  rest  of  the  material  with  which  the  paper 
deals  to  see  if  the  facts  indicate,  what  seems  antecedently  probable, 
especially  in  the  case  of  the  document  used  by  Matthew  (cf.  pp.  4  ff . 
and  37),  that  parts  of  it  belonged  to  one  or  the  other  of  the  documents 
whose  existence  we  have  seen  to  be  indicated. 

The  characteristics  to  be  looked  for  as  belonging  to  the  "first  docu- 
ment," used  by  Matthew  also,  are:  the  presence  of  sayings  symbolic, 
enigmatical,  compressed,  or  any  of  these;  the  presence  of  brief,  readily 
detachable  sayings  and  incidents;  in  the  connection  of  sentences,  asynde- 
ton almost  as  frequent  as  the  use  of  <cai  and  8e,  and  other  particles  com- 
paratively frequent;  the  presence  of  generalized  parables;  parallelism 
of  form  or  thought  or  both;  in  vocabulary,  comparative  frequency  of 
occurrence  of  certain  words;  the  absence  of  the  name  "Jesus"  after  its 
occurrence  in  §  1;  the  local  point  of  view  being  not  that  of  Jerusalem; 
the  presence  of  references  to  a  future  world-crisis;  the  presence  of  refer- 
ences to  the  kingdom  of  God;  the  appearance  of  the  thought  of  salvation 
as  future,  and  of  salvation  or  rejection  as  affecting  large  groups  collect- 
ively; the  appearance  of  the  thought  of  Jesus  as  authoritative  leader, 
and  of  the  idea  that  he  is  to  have  some  special  activity  in  the  future;  a 
strong  interest  in  commandments  of  Jesus;  special  fitness  for  disciples 
and  missionaries;  and  finally,  in  considerable  parts,  logical  sequence. 

Unifying  features  of  the  "second"  or  Judean  document  for  which 
we  may  look  in  the  rest  of  the  material  are:  logical  sequence;  unity  in 
thought,  "repentance"  as  the  way  to  salvation;  the  aim,  to  lead  men  to 
repentance  that  they  may  be  saved;  the  local  point  of  view,  Judea  near 
Jerusalem;  a  special  interest  in  the  use  of  property;  interest  in  publi- 
cans; interest  in  the  despised  and  hated;  the  ethical  point  of  view, 
selfishness  condemned  and  the  love  of  one's  neighbor  commended;  the 
appearance  of  the  ideas  that  God  helps  to  bring  about  repentance  and 
that  repentance  is  the  entering  into  a  relation  with  God;  the  presentation 
of  salvation  as  for  the  individual  and  dependent  on  his  action,  and  as 
being  a  fact  in  the  present  (these  ideas  of  salvation  appear,  less  frequently, 
in  the  material  of  the  other  document) ;   the  presentation  of  Jesus  as  a 

47 


48  THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 

savior  and  as  a  prophet  (these  conceptions  also,  more  commonly  the  latter, 
appear  in  the  other  document) ;  the  use  of  narrative  introductions  to 
parables;  the  large  use  of  narrative  parables  (one  or  two  are  found  in  the 
other  group) ;  and  finally,  the  use  of  certain  words  found  less  frequently 
or  not  at  all  in  the  material  assigned  to  the  first  document. 

The  results  of  search  for  these  characteristics  in  the  portions  of  our 
material  not  already  assigned  to  one  or  other  of  the  documents  is  indi- 
cated in  the  following  table.  A  check  mark  indicates  the  presence  of  the 
characteristic  under  the  name  of  which  it  stands,  in  the  material  indi- 
cated by  the  figures  opposite  it  near  the  center  of  the  sheet.  Increasing 
degrees  of  doubt  as  to  such  presence  are  indicated  by  the  placing  of  a 
question  mark  in  parentheses  after  the  check,  and  by  a  question  mark 
placed  instead  of  a  check.  The  "logical  sequence"  indicated  is  that 
with  the  next  preceding  and  following  material  previously  assigned  to 
the  "first  document"  in  the  case  of  the  column  to  the  right  of  the  center, 
and  to  the  "second  document"  in  the  case  of  that  to  the  left.  As  will 
be  seen,  the  characteristics  of  the  "first  document"  are  indicated  to  the 
right  of  the  references  and  those  of  the  "second"  to  the  left.  Where 
it  has  been  decided  that  the  evidence  noted  in  the  table  indicates  that 
a  passage  belonged  to  one  or  the  other  of  the  documents  this  is  indicated 
by  a  cross  placed  opposite  the  reference  to  the  right  or  left  according  as 
the  indication  is  for  the  "first"  or  "second"  document  and  nearer  or 
farther  away  as  the  evidence  seems  decisive  or  simply  to  create  a  proba- 
bility. The  passages  for  which  reasons  have  been  found  why  Matthew 
might  have  omitted  them  if  they  were  in  his  source  (pp.  46*.)  are 
indicated  by  a  circle  ( O) .  It  may  be  noted  that  all  but  two  of  the  passages 
assigned  in  any  way  in  the  table  to  the  document  used  by  Matthew  are 
so  marked,  and  in  both  these  cases  one  may  perhaps  suspect  change  in 
the  text  between  the  use  of  the  document  by  Matthew  and  that  by  Luke. 
Thus  in  almost  every  case  of  assignment  to  the  first  document  two  lines 
of  evidence  converge  to  confirm  the  assignment.  The  circles  were 
inserted  after  the  rest  of  the  table  was  complete,  and  were  not  considered 
in  making  assignments  as  indicated  by  the  crosses.  In  the  "vocabulary  " 
columns  the  figures  indicate  the  number  of  the  words  listed  on  pp.  19  f. 
as  of  greater  frequency  in  one  or  the  other  of  the  groups  of  passages 
that  we  have  decided  came  from  the  two  documents  respectively,  that 
occur  in  the  passages  in  whose  line  they  stand. 

In  estimating  the  evidence  presented  in  this  table  it  must  be  remem- 
bered that  some  of  the  columns,  notably  those  of  "Jesus  as  prophet" 


£CL, 


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An  arrow  ( <-  )  indicates  that  something  c 


i  general  found  in  the  material  assigned  to  the  document  on  the  side  of  which  it  stands. 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL  49 

and  ''salvation  as  present,"  indicate  features  that  belong  much  less 
exclusively  to  one  of  the  groups  than  do  others.  In  the  case  of  most  of 
the  passages  it  will  be  seen  that  the  evidence  falls  with  decided  prepon- 
derance to  the  side  of  one  document  or  the  other.  Of  the  several  apparent 
exceptions  to  this  some  are  seen  not  to  be  such  when  the  slightly  distinct- 
ive nature  of  certain  columns,  as  mentioned  above,  is  noted.  This  is 
the  case  with  11:27-28;  11:40-41;  12:546-57;  14:34-35;  16:1-12; 
19:12-27.  To  remove  13:23-27  from  the  apparent  exceptions  the 
further  fact  comes  in  that  the  inclusion  of  13:10-16  and  14:1-5  in  the 
second  document  destroys  the  logical  sequence  that  without  them  could 
be  found  for  the  passage  in  that  document,  assuming  no  change  of  order 
at  this  point.  The  rest,  with  one  exception,  are  very  brief,  consisting 
of  a  single  verse  or  less,  and  they  will  now  be  taken  up  along  with  those 
passages,  real  exceptions,  in  which  characteristics  of  neither  group  are 
found  sufficiently  numerous  to  warrant  assigning  them  to  either  docu- 
ment on  that  basis.  These  passages  are  also  brief,  seldom  exceeding 
the  limits  of  a  single  verse. 

The  passages  in  Luke's  Perean  section,  9:51 — 18:14  and  19:1-28, 
that  have  not  now  been  assigned  with  some  degree  of  probability  to  one 
of  the  two  documents  are  as  follows:  9:51;  10:1,17;  11:1,  15,290,37- 
38,  53-54;  12:1a,  21,  41-420,  54c;  13:17,  22;  14:6,  7,  12-14,  15,  25; 
16:14;  i7'5>  ii>  25,  37a,  6;  18:146;  and  19:11,  28.  In  looking  for  the 
probable  origin  of  these  we  may  observe  the  probability1  established  by 
the  manner  of  Matthew's  use  of  the  material,  putting  none  of  it  into  the 
Perean  ministry,  but  placing  it  in  the  Galilean  ministry  and  the  Passion 
Week,  that  the  document  used  by  Matthew  was  without  marks  to  indi- 
cate to  which  period  of  the  life  of  Jesus  its  events  belonged.  That  such 
should  have  been  inserted  by  one  working  with  the  material  who  was 
not  attempting  to  produce  anything  like  an  account  of  Jesus'  life  seems 
distinctly  less  probable  than  that  Luke  himself  in  incorporating  the 
material  into  his  gospel  should  have  supplied  them.  They  are  to  be 
found  in  9:51;  13:22;  17:11;  19:11;  and  19:28.  (Though  from  its 
connection  with  material  assigned  to  a  document  not  used  by  Matthew 
a  different  origin  might  be  suspected  for  17:11  from  that  of  the  rest, 
its  similarity  to  them  seems  to  make  probable  a  similar  origin.)  The 
probability  that  these  verses  were  inserted  by  Luke  is  further  strength- 
ened by  the  fact  that  for  all  of  them  there  is  a  basis  to  be  found  in  the 
corresponding  part  of  Mark,  and  in  every  case  but  that  of  19:11  in 
statements  of  Mark  omitted  in  their  connection  by  Luke  in  his  parallel 

1  Burton,  op.  cit.,  p.  49;  Sharman,  op.  cit.,  pp.  3  f. 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL  49 

and  "salvation  as  present,"  indicate  features  that  belong  much  less 
exclusively  to  one  of  the  groups  than  do  others.  In  the  case  of  most  of 
the  passages  it  will  be  seen  that  the  evidence  falls  with  decided  prepon- 
derance to  the  side  of  one  document  or  the  other.  Of  the  several  apparent 
exceptions  to  this  some  are  seen  not  to  be  such  when  the  slightly  distinct- 
ive nature  of  certain  columns,  as  mentioned  above,  is  noted.  This  is 
the  case  with  11:27-28;  11:40-41;  12:546-57;  14:34-35;  16:1-12; 
19:12-27.  To  remove  13:23-27  from  the  apparent  exceptions  the 
further  fact  comes  in  that  the  inclusion  of  13:10-16  and  14:1-5  in  the 
second  document  destroys  the  logical  sequence  that  without  them  could 
be  found  for  the  passage  in  that  document,  assuming  no  change  of  order 
at  this  point.  The  rest,  with  one  exception,  are  very  brief,  consisting 
of  a  single  verse  or  less,  and  they  will  now  be  taken  up  along  with  those 
passages,  real  exceptions,  in  which  characteristics  of  neither  group  are 
found  sufficiently  numerous  to  warrant  assigning  them  to  either  docu- 
ment on  that  basis.  These  passages  are  also  brief,  seldom  exceeding 
the  limits  of  a  single  verse. 

The  passages  in  Luke's  Perean  section,  9:51 — 18:14  and  19:1-28, 
that  have  not  now  been  assigned  with  some  degree  of  probability  to  one 
of  the  two  documents  are  as  follows:  9:51;  10:1,  17;  11  :i,  15,290,37- 
38,  53-54;  12:1a,  21,  41-420,  54c;  13:17,  22;  14:6,  7,  12-14,  15,  25; 
16:14;  17: 5,  11,  25,  37a,  b;  18:146;  and  19:11,  28.  In  looking  for  the 
probable  origin  of  these  we  may  observe  the  probability1  established  by 
the  manner  of  Matthew's  use  of  the  material,  putting  none  of  it  into  the 
Perean  ministry,  but  placing  it  in  the  Galilean  ministry  and  the  Passion 
Week,  that  the  document  used  by  Matthew  was  without  marks  to  indi- 
cate to  which  period  of  the  life  of  Jesus  its  events  belonged.  That  such 
should  have  been  inserted  by  one  working  with  the  material  who  was 
not  attempting  to  produce  anything  like  an  account  of  Jesus'  life  seems 
distinctly  less  probable  than  that  Luke  himself  in  incorporating  the 
material  into  his  gospel  should  have  supplied  them.  They  are  to  be 
found  in  9:51;  13:22;  17:11;  19:11;  and  19:28.  (Though  from  its 
connection  with  material  assigned  to  a  document  not  used  by  Matthew 
a  different  origin  might  be  suspected  for  17:11  from  that  of  the  rest, 
its  similarity  to  them  seems  to  make  probable  a  similar  origin.)  The 
probability  that  these  verses  were  inserted  by  Luke  is  further  strength- 
ened by  the  fact  that  for  all  of  them  there  is  a  basis  to  be  found  in  the 
corresponding  part  of  Mark,  and  in  every  case  but  that  of  19:11  in 
statements  of  Mark  omitted  in  their  connection  by  Luke  in  his  parallel 

1  Burton,  op.  cit.,  p.  49;  Sharman,  op.  cit.,  pp.  3  f. 


5<D  THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 

passages.1  Likenesses  in  language  are  also  to  be  found  between  these 
passages  in  Luke  and  those  in  Mark.  But  if  these  passages  were  inserted 
by  Luke  on  the  basis  of  suggestions  in  Mark,  it  seems  probable  that  some, 
at  least,  of  the  other  passages  for  which  basis  can  be  found  in  Mark  were 
also  inserted  by  Luke.  Some  basis  in  Mark's  Perean  section  can  be 
found  for  Luke  10: 17;  11:29a;  11:53-54;  12:10;  12:54a;  13:17;  and 
14:25.* 

With  most  of  the  passages  cited  as  having  a  basis  in  Mark  some 
suggestion,  more  or  less  definite,  is  to  be  found  in  the  context  to  account 
for  its  insertion  in  Luke.  In  about  half  of  them  indeed  part  of  the  pas- 
sage itself  seems  to  have  been  suggested  by  the  context.     Thus  in  9:51 

avrbs  to  Trp6(T<ti7rov  i<TTrjpi(Tev  tov  iroptvevdai  ets  ^ltpovaaXrjp.  anticipates 
the  statement  of  VS.  53,  to  irpocrumov  avrov  ttjv  Tropev6p.€vov  eis  'Iepou- 
vaXrjp..  In  10:17  the  words  ascribed  to  the  seventy-two,  "Lord, 
even  the  demons  are  subject  to  us  in  thy  name,"  might  have  been  placed 
here  in  view  of  the  words  that  follow  in  vss.  18-20:   "I  beheld  Satan 

fallen I  have   given   you  authority  ....  over  all  the  power 

of  the  enemy But  in  this  rejoice  not,  that  the  spirits  are  subject 

to  you."  In  11:29a  the  reference  to  the  crowds  might  have  been  sug- 
gested by  the  discourse  following  on  "this  generation"  and  further  by 
the  mention  of  a  crowd  in  vs.  27,  if  that  also  was  not  inserted  by  Luke. 
The  statement  of  activity  against  Jesus  on  the  part  of  the  scribes  and 
Pharisees  in  1 1 :  53-54  comes  with  exceeding  naturalness  after  the  dis- 
course of  Jesus  in  vss.  39-52.  A  suggestion  for  the  insertion  of  12:1a 
is  not  found  nearer  than  vss.  13  ff.  The  insertion  of  reference  to  crowds 
in  12:54a  might  seemingly  have  been  suggested  by  the  nature  of  the 
following  material,  vss.  54-57,  evidently  not  addressed  to  disciples,  as 
the  preceding  discourse,  from  vs.  22  on,  is  indicated  as  having  been. 
The  first  half  of  13:17  might  seemingly  have  been  suggested  by  the 
description  of  the  incident  that  precedes,  the  insertion  of  the  latter  half 
by  the  nature  of  the  parables  that  follow. 

A  suggestion  is  perhaps  found  in  the  context  to  account  for  the  inser- 
tion of  13 :  22  at  this  precise  point  in  that  the  thought  of  the  spread  of  the 
leaven  through  the  meal  (vs.  21)  may  have  suggested  the  referring  to  the 
progress  of  Jesus  "through  cities  and  villages,  teaching."    The  indi- 

1  With  Luke  9: 51  cf.  Mark  10: 10,  32;  with  Luke  13:  22,  Mark  10: 1^,32;  with  Luke 
17: 11,  Mark  10:32;  with  Luke  19:11,  Mark  11 :  ia;  and  with  Luke  19: 28,  Mark  10:32. 

2  With  Luke  10:17  cf.  Mark  6:130,  absent  in  Luke's  parallel,  and  Mark  6:30; 
with  Luke  11:29a,  Mark  10:16;  with  Luke  11:53-54,  Mark  10:2;  and  with  Luke 
12:  xa,  12:54a,  13: 17,  and  14:  25,  Mark  10:  ib. 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL  5 1 

cation  of  the  coming  of  crowds  and  of  Jesus'  addressing  them  in  14:25 
might  have  been  suggested  by  the  change  that  seems  to  take  place  at 
this  point  from  address  to  an  individual  to  address  to  a  number.1  Both 
the  insertion  of  the  geographical  note  in  17:11  and  the  mention  of 
Samaria  in  it  may  have  been  suggested  by  the  statement  in  vs.  16  that 
one  of  the  lepers  was  a  Samaritan.  The  mention  of  Jesus'  entering  into 
a  village  in  vs.  12  may  have  helped  to  the  mention  of  Jesus'  journeying. 
Suggestion  for  the  insertion  of  19:11  by  Luke  is  clearly  to  be  found 
in  the  parable  that  it  introduces.  With  Jesus'  near  approach  to  Jerusa- 
lem as  the  next  thing  that  lay  before  him  in  Mark  to  incorporate  (Mark 
11 : 1),  and  with  it  the  cry  of  the  people,  "Blessed  is  he  that  cometh  in 
the  name  of  the  Lord.  Blessed  is  the  coming  kingdom  of  our  father 
David"  (Mark  11:9-10),  he  might  readily,  it  seems,  interpret  this 
parable  remaining  in  his  other  source  as  addressed  to  meet  this  situation. 
It  is  the  departure  of  the  nobleman  to  a  far  country  to  receive  the 
kingdom  (19: 12)  that  seems  to  give  the  basis  for  this  interpretation. 

The  fact  that  a  large  part  of  the  material  that  in  Luke  is  introduced 
by  a  verse  (10: 1)  which  indicates  that  it  was  addressed  to  seventy-two 
is  in  Matthew  placed  close  to  the  introduction  that  reads:  "These  twelve 
Jesus  sent  forth,  and  charged  them,  saying,"  seems  to  make  it  probable 
that  the  document  containing  this  material  as  used  by  Matthew  did  not 
contain  the  indication  of  those  addressed  as  given  in  Luke  10:1.  Further, 
the  special  fitness  of  this  verse  for  an  account  of  Jesus'  life,  the  presence 
in  it  of  a  number  of  words  and  phrases  characteristic  of  Luke,2  and  the 
apparent  reminiscence  of  Mark  6:7  seem  to  point  to  Luke  rather  than 
an  earlier  editor  of  the  material  for  its  insertion.  Moreover,  without 
this  verse  the  connection  of  thought  seems  excellent,  especially  if  we 
assume  that  instead  of  "And  he  said  to  them,"  as  in  Luke  10:2,  the 
document  read  as  in  Matthew:  "He  said  to  his  disciples."  Thus  the 
improvement  of  the  connection  can  hardly  have  acted  as  a  motive  to 
induce  the  insertion.  A  motive  in  the  case  of  Luke  can  be  found  in  his 
having  previously  (9:1-6)  recorded  the  addressing  by  Jesus  to  the 
twelve  of  instructions  very  similar  to  some  of  those  that  follow.  The 
probability  that  it  was  Luke  who  inserted  10:1  creates  an  almost  equal 
probability  that  the  mention  of  the  return  of  the  seventy-two  in  10:17 

1  Note  "He  said  to  him,"  in  vs.  16,  and  "which  of  you"  in  vs.  28  with  which  vss. 
26-27  seem  closely  connected. 

2  In  addition  to  those  listed  by  Hawkins,  vera  toOto,  *6  Kvpios  used  of  Jesus  in 
narrative,  and  iVfpos,  we  may  note  ivadetKWfj.1,  Luke  once,  Acts  once,  only,  in  the  New 
Testament;  ij/ieWov,  in  Luke  alone  of  the  Synoptic  Gospels,  4  times;  and  t6ttos, 
Matt.  10,  Mark  10,  Luke  19,  Acts  17. 


52  THE   SOURCES   OF  LUKE'S   PEREAN   SECTION 

was  also  inserted  by  Luke  rather  than  belonging  to  a  document  at  this 
point.  In  10: 17  also  words  characteristic  of  Luke  are  found :  v7roo-Tpe«£o>, 
not  in  Matthew  or  Mark,  Luke,  21  times,  Acts,  11,  Paul,  1,  rest  of  New 
Testament,  2;  Sai/xdViov,  Matthew,  11  times,  Mark,  13,  Luke,  23,  rest 
of  New  Testament,  16.  iiroTdvo-w  is  not  found  in  other  gospels,  Luke, 
3,  Paul,  22,  rest  of  New  Testament,  12.  The  fact  that  the  passage  in 
Mark  which  seems  to  be  reflected  (6: 13)  follows  closely  on  the  one,  6:7, 
of  which  there  seems  to  be  reminiscence  in  Luke  10:1,  gives  a  further 
hint  that  the  two  verses  in  Luke  have  a  common  origin,  and  are  probably 
from  Luke  himself. 

The  partial  parallel  to  11 137-38  in  Mark  7:1-5,  a  passage  not  used 
in  the  parallel  portion  of  Luke,  what  follows  being  also  somewhat 
similar  in  the  two  cases,  suggests  that  these  verses  were  here  introduced 
by  Luke  from  the  suggestion  in  Mark,  Jesus'  eating  with  a  Pharisee  being 
possibly  suggested  to  him  by  the  source  of  14: 1,  or  of  7 136,  which  is  more 
similar  in  its  expressions.  A  number  of  expressions  characteristic  of  Luke 
occur  in  11:37-38;  those  listed  by  Hawkins  are  *h  to  with  infinitive, 
and  cpwTcuD.  'Aptcrraw  occurs  in  the  New  Testament  only  once  in 
Luke  and  twice  in  John,  and  epwraw  onus  only  twice  in  Luke  and  once 
in  Acts;  Oavfid^o},  Matthew,  7  times,  Mark,  4,  Luke,  12,  John,  6,  Acts,  5, 
rest  of  New  Testament,  8;  apiarov,  Matthew,  1,  and  Luke,  2,  only,  in  the 
New  Testament.  However,  it  is  possible  that  in  substance  at  least  these 
verses  stood  in  the  document  used  by  Luke,  and  if  so  they  probably  stood 
in  that  used  by  Matthew  also,  as  insertion  by  another  than  Luke  has  little 
to  make  it  appear  probable.  In  view  of  the  reference  to  John's  teaching  as 
suggesting  that  of  Jesus,  it  seems  improbable  that  1 1 : 1  is  an  editorial  ad- 
dition. In  view  of  its  connection  and  its  lack  of  fitness  for  separate  trans- 
mission, it  should  therefore  probably  be  assigned  to  the  "first"  document. 

The  context,  14:8-11  and  1,  might,  it  seems,  have  given  sufficient 
suggestion  for  the  construction  of  14:7,  and  that  Luke  rather  than 
another  was  its  author  seems  to  be  indicated  by  the  large  number  that 
it  contains,  for  its  length,  of  expressions  characteristic  of  Luke.1  The 
facts  of  language  suggest  that  in  14:12  also  considerable  rewriting  or 
shaping  by  Luke  has  taken  place.2    That  the  characteristics  of  the  first 

1  c\eyev  5^;  irp6s,  used  of  speaking  to,  bis;  \iyio  wapafioX-fiv;  from  Hawkins'  list. 
'E/cX^yo/icu,  Matt.,o,  Mark,  i ,  Luke,  4  (WH) ,  Acts,  7,  rest  of  New  Testament,  9;  tir£x<>>, 
Luke,  1,  Acts,  2,  Paul,  2,  only,  in  the  New  Testament. 

3  It  contains  from  Hawkins'  list  of  words  and  phrases  characteristic  of  Luke's 
Gospel,  tXeyev  54,  *8i  ical,  *<pi\os,  ciOT'ti^s,  and  ir\ov<rtos;  also  Apurrov,  Matt.,  1, 
Luke,  2,  only,  in  the  New  Testament;  yetrwv,  Luke,  3,  John,  1,  only,  in  the  New  Tes- 
tament; ivTucaXtu,  not  in  LXX,  only  here  in  the  New  Testament;  avrairbbopa,  not 
classical,  only  here  and  once  in  Romans  in  the  New  Testament. 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL  53 

document  are  well  represented  in  18:146  is  not  strange  in  view  of  its 
being  a  repetition  of  a  sentence  assigned  to  that  document  as  closely 
paralleled  in  Matthew.  Reason  for  thinking  that  it  owes  its  present 
position  to  Luke  may  be  found  in  the  fact  that  it  seems  to  fit  as  a  tran- 
sition from  the  parable  preceding  to  the  incident  from  Mark  which 
follows  in  Luke  better  than  either  as  a  mere  summary  of  the  parable  or 
as  a  transition  to  the  next  material  from  the  same  source  (19: 1  ff.). 

There  are  a  number  of  passages  remaining  to  be  considered  that 
are  alike  in  that  they  include  or  report  remarks  of  others  than  Jesus. 
We  may  first  notice  12:41-420;  14:15;  16:14;  and  17:5.  The  first 
gives  a  question  from  Peter,  the  last  a  request  from  "the  apostles,"  the 
second  a  beatitude  from  a  table-companion,  and  the  third  is  a  statement 
that  the  Pharisees  heard  and  scoffed  at  him. 

Both  the  first  and  the  last  are  rich  in  expressions  characteristic  of 
Luke.1  Examples  of  the  insertion  of  Peter's  name  by  Luke  in  using 
material  from  Mark  are  found  in  Luke  8:45,  parallel  to  Mark  5:31;  22: 
8,  parallel  to  Mark  14: 12,  13  and  Matthew  26: 17-18;  and  in  the  inserted 
verse  9:32  in  the  transfiguration  story.  The  form  in  the  two  cases  here 
being  considered  is  very  similar:  12:41-420,  E?7r£v  8e  6  rUVpos  Kvpu 
77-pos  17/xas  ....  /cat  £i7rev  6  ku/dios;  17:5-60,  Kai  el-rrav  ol  o.tt6<tto\ol  t<J 
Kvpiw  LT/aoa^es  rffxlv  ....  untv  8e  6  kv/hos.  It  seems  probable  that  in 
both  cases  Luke  was  responsible  for  the  insertion  rather  than  that  these 
passages  stood  in  his  document. 

In  14: 15,  however,  no  expression  characteristic  of  Luke  is  found  nor 
a  word  that  approaches  being  such.  Moreover,  the  characteristics  noted 
in  the  table,  after  p.  48,  strongly  connect  it  with  the  first  document.  Its 
most  important  point  of  contact  with  the  second  document  is  its  seeming 
to  furnish  the  appropriate  occasion  for  the  parable  from  that  document 
that  follows  it.  Its  connection  with  vss.  26  ff.  is  not  so  evidently 
good,  but  seems  at  least  possible.  The  relation  of  14: 15  to  14:26  f.  is 
somewhat  like  that  of  13:23  to  24  ff.,  of  11:27  to  28,  of  9:57  to  58,  of 
9: 59  to  60,  and  of  9:61  to  62.  All  of  these  others  have  been  previously 
assigned  to  the  "first  document,"  and  9:57-58  and  59-60  clearly  belong 
to  it  from  the  close  parallel  in  Matthew.  If  we  include  with  14: 15  the 
formula  of  address,  "But  he  said  to  him,"  at  the  beginning  of  vs.  16,  the 
connection  with  vs.  26  appears  to  be  about  as  good  as  that  with  the 
parable  in  vss.  16  ff.     The  transition  of  thought  from  that  of  enjoying 

1  Of  those  listed  by  Hawkins  12:41-420  has  *elirev  $<?,  *wp6s  used  of  speaking  to 
(bis),  A<?7w  ira.pa^o\-f]u,  and  *6  Ktfpios  used  of  Jesus  in  narrative;  17:5  has  dir6o-To\os, 
*6  Kvpios  used  of  Jesus  in  narrative,  and  irpo<TTldr)ni.  17:6a  has  elirev  5<?  and  6  Ktfpws 
used  of  Jesus  in  narrative. 


54  THE   SOURCES   OF   LUKES   PEREAN   SECTION 

the  blessings  of  the  kingdom  of  God  to  that  of  being  Christ's  disciple 
would  not,  it  seems,  have  been  a  very  difficult  one  for  the  compiler  of  the 
first  document,  in  view  of  passages  like  9 :  59-62  and  13 :  23-30.  It  seems 
probable,  therefore,  that  this  verse  belonged  to  the  "first  document." 
However,  as  the  material  assigned  to  that  document  does  not  mention 
Jesus'  being  at  a  meal  in  the  near  context,  twv  o-wavaKci/xeVwv  may  have 
been  inserted  by  Luke  in  view  of  14:1  and  the  sayings  about  meals  in 
vss.  8-24.  We  have  already  noticed  the  probability  that  he  introduced 
14:7,  and  tu  k€kXt]k6tl  airov  in  vs.  12  might  also  have  been  thus 
introduced.1 

Passing  now  to  16:14,  we  find  again  the  possibility  of  a  brief  inser- 
tion by  Luke  in  view  of  the  context.  That  something  like  this  verse 
stood  in  the  second  document  as  an  introduction  to  vs.  15  seems  prob- 
able. The  two  words  <pi\dpyvpoi  iirdpxovTv;,  however,  seem  to  fit 
better  in  the  present  connection  of  the  verse  than  with  it  placed  in  its 
order  in  the  second-document  material.  Moreover,  virdpxw  is  strongly 
characteristic  of  Luke  (and  Acts),2  and  <f>L\dpyvpo<;  is  found  in  the  New 
Testament  only  here  and  in  II  Tim.  3:2.  These  facts  suggest  the  inser- 
tion of  these  two  words  by  Luke.  But  the  verse  as  a  whole  does  not 
fit  especially  well  in  the  second  document,  and  it  may  be  considered 
possible  that  the  whole  verse  was  inserted  by  Luke.3 

There  is  another  brief  passage  that  gives  a  question  from  Jesus' 
disciples,  17:37a,  b.  It  fits  very  naturally4  into  its  context  in  the  first- 
document  material,  and  as  it  has  no  expression  characteristic  of  Luke 
or  word  nearly  so,  it  seems  probable  that  it  formed  part  of  the  document 
used  by  Matthew,  for  whose  omission  of  it  a  possible  reason  has  been 
found.5  It  is  conceivable  that  questions  introduced  by  Luke  were  sug- 
gested by  this  one  in  his  source.  On  the  other  hand,  it  is  conceivable 
that  this  also  was  inserted  by  Luke. 

The  close  parallel  to  Mark  3:22m  Luke  11:15  might  lead  us  to  sus- 
pect that  that  was  used  as  the  source  of  it.  Two  facts  point  in  the  other 
direction,  however,  first  that  Matthew  in  12 :  24  has  a  considerably  closer 
parallel  to  this  than  to  Mark,  and  second  that  Matthew  in  9:34  has  a 
closer  parallel  to  Mark  3:22  than  in  12:24.  However,  in  Matthew  9: 
32-34  he  appears  from  the  closeness  of  similarity  to  be  using  the  source 

1  Cf.  Von  Soden,  History  of  Early  Christian  Literature,  p.  172. 

2  Hawkins,  op.  cit.,  p.  23. 

3  iK/jLVKTTipl^u  is  used  in  the  New  Testament  only  here  and  in  Luke  23:35,  where 
it  is  substituted  for  Mark's  iniralfa. 

4  Cf.  Sharman,  op.  cit.,  p.  133.  s  P.  9. 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL  55 

of  Luke  11:14-15.  That  Matthew  had  before  him  two  versions  of  the 
charge  as  well  as  of  the  discourse  that  follows  seems  therefore  rather 
probable.  The  absence  of  the  word  Beelzebul  in  Matthew  9:34  and 
the  varying  position  of  the  article  in  Matthew  and  Luke  suggest  that 
both  independently  inserted  this  word  from  Mark,  one  before  and  one 
after  the  article.  Matt.  9:34  would  then  give  an  exact  reproduction 
of  the  source  of  Luke  11:15,  and  Matt.  12 :  24  might  have  resulted  from 
a  contraction,  such  as  Matthew  was  accustomed  to  make,  of  Mark  3: 22, 
with  perhaps  some  influence  from  the  source  in  Luke  11:15.  With  n : 
17a  present,  some  such  charge  seems  to  be  needed  in  Luke's  form.  We 
cannot  now  definitely  decide  whether  it  was  in  the  first  document  or 
inserted  by  Luke  from  Mark,  with  suggestion  from  the  source  of  11 :  18c. 

Three  of  the  four  passages  still  remaining  unassigned  are  alike  in 
giving  sayings  that  seem  to  be  attributed  to  Jesus. 

On  the  basis  of  its  characteristics  12:21  should  apparently  be  assigned 
to  the  second  document,  though  the  possibility  remains  that  it  was 
inserted  either  in  the  combining  of  the  documents  or  later,  for  it  seems 
to  help  the  connection  somewhat  as  it  stands,  but  to  injure  it  in  the  non- 
Matthean  document.  Its  absence  from  certain  manuscripts  lends  some 
support  to  this  conjecture. 

Perhaps  17:25  should  be  assigned  to  the  first  document,  occupying 
as  it  does  a  position  similar  to  that  of  17:33,  shown  by  parallel  in 
Matthew  to  have  belonged  to  it,  and  possessing  some  of  the  character- 
istics of  the  material  assigned  to  that  document.  Its  suggestion  of  a 
speedy  consummation  is  found  also  in  18:8,  in  a  passage  assigned  to  the 
first  document.  But  its  material  and  much  of  its  language  could  have 
come  from  Mark  8:31,  and  its  interruption  of  the  portrayal  of  the  day 
suggests  that  it  is  a  later  insertion.1 

Luke  14:12-14,  which  has  many  of  the  characteristics  of  both 
documents,  if  we  consider  that  vs.  12  was  largely  shaped  by  Luke, 
seems  to  belong  rather  to  the  first  document  along  with  the  verses 
preceding  and  following.  The  connection  of  thought  in  each  document 
seems  to  be  best  preserved  by  assigning  these  verses  for  substance  to 
the  document  used  by  Matthew. 

Luke  14:6  may  be  thought  to  be  a  touch  added  by  Luke  somewhat 
similarly  to  13:17.  In  its  language  io-^vw  with  the  infinitive  is  charac- 
teristic of  Luke,  occurring  in  the  New  Testament  only  twice  each  in 
Matthew  and  Mark,  once  in  John,  eight  times  in  Luke,  and  four  times 
in  Acts.     'AvTUTTOKpivofuiL  occurs  in  the  New  Testament  only  here  and 

1  Cf.  Sharman,  op.  cit.,  pp.  130  f.,  note. 


56  THE   SOURCES   OF   LUKE'S  PEREAN   SECTION 

once  in  Romans.  This  verse  may  have  been  inserted  along  with  vs.  7 
as  part  of  a  smoother  transition  between  vss.  5  and  8  ff.  On  the  other 
hand,  it  is  possible  that  it  stood  in  the  second  document,  though  there  is 
only  its  possible  logical  connection  in  that  material  to  indicate  that  it  did. 
'  There  are  a  few  brief  phrases  and  clauses  that  we  may  suspect  were 
inserted  by  Luke  on  the  basis  of  suggestions  from  Mark.  These  are: 
in  9:57,  iropevofievow  avrwv  iv  rrj  6S<p,  and  10:38,  'Ev  Se  Tip  iropevccrdai 
avTovs  cdrros  elarjXOev  eis  Kw/xrjv  nva;1  and  in  12:13a  ck  tov  o^Aou.3 
In  13:18  "EAeyev  ow  injures  the  connection  in  the  first  document,  and 
may  have  been  inserted  along  with  vs.  17  by  Luke,  or  possibly  by  an 
earlier  combiner  of  the  two  documents.  The  statement  of  address  in 
12:220  is  superfluous  in  the  first  document  and,  as  it  contains  e*7rev  S« 
and  Trpos  used  of  speaking  to,  both  strongly  characteristic  of  Luke,  may 
have  been  introduced  by  him. 

In  13:1a  the  phrase  h  at™  ra  Kaip<5  is  characteristic  of  Luke  and 
especially  appropriate  only  in  a  narrative  work  such  as  none  of  the  docu- 
ments was.    We  may  therefore  think  it  probable  that  Luke  inserted  it. 

To  summarize,  we  may  say  that  while  absolute  certainty  in  the 
assignment  of  these  brief  portions  is  not  attainable,  most  of  them  may  be 
assigned  with  more  or  less  confidence  to  Luke,  who  had  in  many  cases 
a  basis  for  them  in  the  Gospel  of  Mark,  and  in  a  number  a  suggestion 
or  more  from  the  context  in  the  document  he  was  using.  A  few  of  them 
we  are  inclined  to  assign,  for  substance  at  least,  to  the  document  used  by 
Matthew  (11:15;  14:12-14,  15;  17:37a,  6),  and  others  may  have  come 
from  it  (11:37-38  and  17:25).  Luke  12:21  may  have  been  in  the  non- 
Matthean  document,  and  traces  of  that  document  are  perhaps  to  be 
found  in  14:6  and  16:14. 

As  a  result  of  this  study  it  appears  that  the  material  found  in  Luke's 
Perean  section,  Luke  9:51 — 18:14  and  19:1-28,  came  for  the  most  part 
from  two  documents.  Of  those  documents  only  one  was  used  in  the 
composition  of  Matthew's  Gospel.  The  assignments  of  material  are  as 
follows:  The  contents  of  the  document  used  by  Matthew  included  the 
material  of  Luke  9:57-60;  10:2-160,  21-24;  11:2-4,  9_I3>  *4,  16-176, 
186,  19-20,  23-26,  29-35,  39)  42-52;  12:2-10,  226-31,  33-34,  39-40, 
426-46,  51-53.  58-59;  13:18-21,  28-29,  34-35;  14:11,  26-27;  16:13, 
16-18;  17:1,  36-4,  6,  23-24,  26-27,  30,  33-35,  and  37c*  probably  also, 
as  similar  in  characteristics,  that  of  Luke  9:61-62;  10:166,  38-42; 
11:5-8,  17c,  18a,  c,  21-22,  36;  12:16,  11-12,  32,  35-38,  47-48,  49"5°; 
i3:3<>-33;    14:28-33;    17:2,  3a,  7-10,  20-22,  28-29,  31-32;    i8:i-8;« 

1  Cf.  Mark  10: 17  and  32,  and  9:30.  3  P.  18. 

aCf.  Mark  10:16.  "Pp.  47  ff- 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL  57 

rather  probably  also,  on  the  basis  of  similar  characteristics,  that  of 
Luke  9:52-56;  10:18-20;  11:27-28,  40-41;  12:546-57;  13:23-27; 
14:8-10,  34-35  ;J  16:1-12;  19: 1 2-27  ;2  probably  also,  as  otherwise 
shown,  that  of  Luke  I4:i2-i4;3  14:1s;4  and  17:37a,  b;5  and  possibly 
also  that  of  Luke  11:15,  37-38;  and  17: 25.6  The  other  document 
appears  to  have  consisted,  in  part  at  least,  of  the  material  now  found  in 
Luke  10:30-37;  12:13-20;  13:1-9;  14:16-24;  15:1-32;  16:15,19-31; 
17:12-19;  18:9-140;  and  i9:i-io;7  probably  also,  as  similar  in  char- 
acteristics, that  of  Luke  10:25-29,  and  i3:io-i6;8  rather  probably,  for 
the  same  reason,  that  of  Luke  12:21;  and  14: 1-5 ;9  and  possibly  also 
that  of  Luke  14:6  and  i6:i4.10 

Each  of  these  documents  as  we  have  reconstructed  it  has  in  general 
a  comprehensible  order,  which  is  with  one  exception"  the  order  in  which 
the  material  now  stands  in  Luke.  This  fact  strongly  confirms  the 
supposition,  based  on  his  careful  adherence  to  the  order  of  Mark  in 
the  portions  he  derived  from  that  source,  that  Luke  in  dealing  with  the 
material  of  this  section  also  made  little  change  in  order. 

For  the  "first  document,"  that  used  by  Matthew,  parts  of  the  order 
are  made  certain  by  agreement  in  the  two  gospels.  The  longest  unin- 
terrupted passage  in  which  the  order  of  our  material  in  the  two  gospels 
agrees  consists  of  ten  verses  in  Luke  and  nine  in  Matthew  (Luke  12:22- 
3i  =  Matt.  6:25-33).  Such  agreements  in  order  in  the  two  gospels,  in 
which  there  is  intervening  material  in  neither,  are  found  in  Luke  9:57- 
60= Matt.  8:19-22;  Luke  10: 2  =  Matt.  9:37-38;  Luke  10: 5-6  =  Matt. 
10:12-13;  Luke  10: 13-15  =  Matt.  11:21-230;  Luke  10: 21-22=  Matt. 
11:25-27;  Luke  n:9-n  =  Matt.  7:7-10;  Luke  n:i4=Matt.  12:22-230; 
Luke  n:i7-23  =  Matt.  12:25-30;  Luke  11: 24-26  =  Matt.  12:43-450; 
Luke  11: 29-30  =  Matt.  12:39-40;  Luke  11:31  =  Matt.  12:42;  Luke  11:32 
=  Matt.  12:41;  Luke  11:34-35  =  Matt.  6:22-23;  Luke  n  :39~4i  =  Matt. 
23:25-26;  Luke  11: 43  =  Matt.  23:6-7;  Luke  11:49-51  =  Matt.  23:34-36; 
Luke  12: 2-9=  Matt.  10:26-33;  Luke  12: 11-12  =  Matt.  12:19-20;  Luke 
12:22-31  =  Matt.  6 :  25-33 !  Luke  1 2 : 33~34  =  Matt.  6:19-21;  Luke  1 2 : 39- 
40=  Matt.  24:43-44;  Luke  12: 42-46=  Matt.  24:45-51;  Luke  12:58-59  = 
Matt.  5:25-26;    Luke  13: 18-21  =  Matt.  13:31-33;    Luke  13:34-35  = 

1  14:34^-35  are  also  partially  paralleled  in  Matthew. 

3  Pp.  47  ff.  7  P.  18. 

3  P.  55-  8  Pp.  47  ff. 

4  Pp-  53  i-  '  Pp.  55  and  47  ff. 

5  P.  54-  ,0  Pp.  55  f-  and  54. 

6  Pp.  54  £.,  52,  and  55.  "  See  pp.  16  f. 


58  THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 

Matt.  23:37-39;  Luke  14: 26-27  =  Matt.  10:37-38;  Luke  14:346-35  = 
Matt  5:136  and  c;  Luke  17 ^3-24  =  Matt.  24:26-27;  Luke  17:26-27 
=  Matt.  24:37-390;  Luke  17: 34-35  =  Matt.  24:40-41. 

The  evidence  for  the  order  of  this  document  is  nearly  as  strong  where 
material  intervenes  in  Luke  but  not  in  Matthew.  Thus  the  order  of  the 
"first  document"  is  clearly  shown  in  Luke  io:io-na,  12  =  Matt.  10: 
14-15 ;x  Luke  11:15,  17-23  =  Matt.  12:24-30;  Luke  12:39-40,  426-46 
=  Matt.  24:43-51;  Luke  12:51,  53  =  Matt.  10:34-35;  Luke  17:26-27, 
30=  Matt.  24:37-39.  The  same  is  true  of  passages  in  which  material 
not  from  this  source  intervenes  in  Matthew  but  nothing  in  Luke.  Thus 
the  order  of  the  first  document  is  shown  in  Luke  11:2-4,  parallel  to 
Matt.  6:9-100, 11-130,  Luke  10:23-24,  parallel  to  Matt.  13:16-17;  and 
Luke  17:3-4,  parallel  to  Matt.  18: 15,  21-22.  Possibly  the  same  may  be 
said  of  Luke  13:24-29,  parallel  to  Matt.  7:13-14,  23;  8:11-12;  Luke 
11:14-15,  parallel  to  Matt.  12:22-230,  24;  and  Luke  11:47-51,  parallel 
to  Matt.  23:29-31,  34-36,  but  in  each  of  these  cases  there  is  the 
possibility  that  some  other  source  is  responsible  for  part  of  the  material 
in  Matthew,  and  therefore  only  slight  weight  can  be  placed  on  their 
evidence  as  to  the  order  of  the  "first  document." 

It  is  noteworthy  that  in  the  discourse  of  instruction  to  the  disciples, 
Matt.  9:37 — 10:40,  in  which  fourteen  separate  passages  from  the  first 
document  are  found,  only  in  the  case  of  four  brief  sayings  does  Matthew's 
order  vary  from  that  of  Luke,  except  where  he  follows  the  order  of  parallel 
material  in  Mark.  "Behold  I  send  you  forth  as  sheep  in  the  midst  of 
wolves,"  instead  of  being  placed  before  the  instructions,  as  in  Luke,  is 
given  after  the  dealing  with  those  who  do  not  receive  the  messengers. 
In  its  place  near  the  beginning  is  put,  seemingly  from  the  source  of  the 
first  paragraph  in  Luke,  the  direction  to  say  that  the  kingdom  of  heaven 
has  come  near,  and  to  heal  the  sick.  This  is  seemingly  a  natural  change 
in  order  in  view  of  the  general  and  important  character  of  these  direc- 
tions. So  likewise  the  reserving  of  the  saying,  "He  that  receiveth  you, 
receiveth  me,"  for  the  conclusion  of  the  whole  discourse,  after  all  the 
rest  of  the  relevant  material  from  the  document  had  been  used,  seems 
a  very  natural  rearrangement  for  Matthew  to  have  made.  The  only 
other  change  is  the  use  of  the  saying,  "  The  laborer  is  worthy  of  his  food," 
three  verses  earlier  than  it  is  found  in  Luke.  Moreover,  the  variation 
from  Luke's  order  caused  by  following  that  of  Mark  in  the  parallel  to 
Luke  12:11-12  involves  no  great  displacement,  but  only,  apparently, 
the  modification  of  the  wording  of  a  saying  from  Mark,  under  the  influ- 

1  Mark  was  used  in  vs.  14. 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL  59 

ence  of  the  form  in  a  document  from  which  it  came  into  Luke  after  eight 
more  verses.  With  these  five  exceptions,  then,  the  material  in  this  dis- 
course common  to  Matthew  and  Luke's  Perean  section  occurs  in  the  same 
order  in  both,  a  fact  which  makes  strongly  for  this  being  the  original 
order,  i.e.,  the  order  in  the  "first  document."  And  the  nature  of  the 
exceptions  makes  it  seem  probable  that  in  all  the  cases  Luke,  rather  than 
Matthew,  has  preserved  the  order  of  the  document. 

In  the  other  long  discourse  collections  of  Matthew  the  topical 
arrangement  has  largely  removed  possible  confirmations  of  any  order 
as  that  of  the  document,  but  it  may  be  noted  that  in  the  Sermon  on  the 
Mount  the  teachings  on  prayer  occur  in  the  same  order  in  Matthew  as 
in  Luke:  Matt  6:9-13;  7:7-11;  Luke  11:2-4,  9~i3-  The  discourse 
against  the  Pharisees,  Matt.,  chap.  23,  has  some  correspondences  in 
order  in  the  two  gospels  which  are,  or  may  be,  significant  for  the  order 
of  the  document:  Matt.  23:25-27  is  parallel  to  Luke  11:39-41,  44;  and 
vide  supra  on  Matt.  23:29-31,  34-36,  parallel  to  Luke  11:47-51.  And 
the  eschatological  discourse  in  Matt.,  chap.  24,  has  vss.  26-27  and  37-41 
in  the  same  order  in  which  that  material  appears  in  Luke  17:23-24, 
26-27,  34~35-  The  woes  upon  the  unrepentant  cities  and  the  thanks- 
giving to  the  Father  occur  in  the  same  order  in  the  two  gospels  (Matt. 
11:21-230,  25-27;  Luke  10:13-15,  21-22);  and  so  of  the  Beelzebul 
incident  and  the  saying  about  blasphemy  (Matt.  12:226°.;  Luke  11: 
14  ff. ;  12:10). 

Taken  all  together,  the  evidence  on  order  gives  considerable  basis 
for  the  supposition  that  in  general  the  present  order  in  Luke  was  that  of 
the  material  in  the  first  document,  though  to  a  large  extent  this  must 
remain  a  supposition. 

For  the  material  of  the  second  document  no  such  objective  test  as 
to  order  is  available,  and  the  internal  one  of  logical  sequence  is  the  only 
support  we  have  in  retaining  and  slightly  modifying  the  present  order 
of  the  material  in  reconstructing  that  document. 

Whether  material  from  either  of  these  documents  is  to  be  found  in 
our  gospels  outside  of  Luke's  Perean  section  and  the  similar  passages  in 
Matthew  is  a  question  whose  answer  lies  outside  the  scope  of  this  paper. 

The  reconstructed  documents,  so  far  as  their  material  is  found  in 
Luke's  Perean  section,  follow. 


6o 


THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 


"FIRST"  DOCUMENT 


LUKE 

9  52  And  he  sent  messengers  before 
his  face:  and  they  went,  and  entered  into 
a  village  of  the  Samaritans,  to  make 
ready  for  him.  53  And  they  did  not 
receive  him,  because  his  face  was  as 
though  he  were  going  to  Jerusalem.  54 
And  when  his  disciples  James  and  John 
saw  this,  they  said,  Lord,  wilt  thou  that 
we  bid  fire  to  come  down  from  heaven, 
and  consume  them?  55  But  he  turned, 
and  rebuked  them.  56  And  they  went 
to  another  village. 

57  And  as  they  went  on  the  way,  a 
certain  man  said  unto  him,  I  will  follow 
thee  whithersoever  thou  goest.  58  And 
Jesus  said  unto  him,  The  foxes  have  holes, 
and  the  birds  of  the  heaven  have  nests; 
but  the  Son  of  man  hath  not  where  to  lay 
his  head.  59  And  he  said  unto  another, 
Follow  me.  But  he  said,  Lord,  suffer  me 
first  to  go  and  bury  my  father.  60  But 
he  said  unto  him,  Leave  the  dead  to  bury 
their  own  dead;  but  go  thou  and  pub- 
lish abroad  the  kingdom  of  God.  61 
And  another  also  said,  I  will  follow  thee, 
Lord;  but  first  suffer  me  to  bid  farewell 
to  them  that  are  at  my  house.  62  But 
Jesus  said  unto  him,  No  man,  having 
put  his  hand  to  the  plow,  and  looking 
back,  is  fit  for  the  kingdom  of  God. 

10  2  And  he  said  unto  them,  The  har- 
vest indeed  is  plenteous,  but  the  laborers 
are  few:  pray  ye  therefore  the  Lord  of  the 
harvest,  that  he  send  forth  laborers  into 
his  harvest.  3  Go  your  ways;  behold,  I 
send  you  forth  as  lambs  in  the  midst  of 
wolves.  4  Carry  no  purse,  no  wallet,  no 
shoes;    and  salute  no  man  on  the  way. 

5  And  into  whatsoever  house  ye  shall 
enter,  first  say,  Peace  be  to  this  house. 

6  And  if  a  son  of  peace  be  there,  your 
peace  shall  rest  upon  him:  but  if  not,  it 
shall  turn  to  you  again.  7  And  in  that 
same  house  remain,  eating  and  drinking 


MATTHEW 


8  19  And  there  came  a  scribe,  and 
said  unto  him,  Teacher,  I  will  follow  thee 
whithersoever  thou  goest.  20  And  Jesus 
saith  unto  him,  The  foxes  have  holes,  and 
the  birds  of  the  heaven  have  nests;  but 
the  Son  of  man  hath  not  where  to  lay 
his  head.  21  And  another  of  the  disci- 
ples said  unto  him,  Lord,  suffer  me  first 
to  go  and  bury  my  father.  22  But  Jesus 
saith  unto  him,  Follow  me;  and  leave 
the  dead  to  bury  their  own  dead. 


9  37  Then  saith  he  unto  his  disciples, 
The  harvest  indeed  is  plenteous,  but  the 
laborers  are  few.  38  Pray  ye  therefore 
the  Lord  of  the  harvest,  that  he  send 
forth  laborers  into  his  harvest. 

10  16  Behold,  I  send  you  forth  as  sheep 
in  the  midst  of  wolves: 

1 1  And  into  whatsoever  city  or  village 
ye  shall  enter,  search  out  who  in  it  is 
worthy;  and  there  abide  till  ye  go  forth. 
1 2  And  as  ye  enter  into  the  house,  salute 
it.  13  And  if  the  house  be  worthy,  let 
your  peace  come  upon  it:  but  if  it  be  not 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL 


6l 


such  things  as  they  give:  for  the  laborer 
is  worthy  of  his  hire.  Go  not  from  house 
to  house.  8  And  into  whatsoever  city  ye 
enter,  and  they  receive  you,  eat  such  things 
as  are  set  before  you :  9  and  heal  the  sick 
that  are  therein,  and  say  unto  them,  The 
kingdom  of  God  is  come  nigh  unto  you. 
10  But  into  whatsoever  city  ye  shall  enter, 
and  they  receive  you  not,  go  out  into  the 
streets  thereof  and  say,  11  Even  the  dust 
from  your  city,  that  cleaveth  to  our  feet, 
we  wipe  off  against  you:  nevertheless 
know  this,  that  the  kingdom  of  God  is 
come  nigh.  12  I  say  unto  you,  It  shall 
be  more  tolerable  in  that  day  for  Sodom, 
than  for  that  city.  13  Woe  unto  thee, 
Chorazin!  woe  unto  thee,  Bethsaida!  for 
if  the  mighty  works  had  been  done  in 
Tyre  and  Sidon,  which  were  done  in  you, 
they  would  have  repented  long  ago, 
sitting  in  sackcloth  and  ashes.  14  But 
it  shall  be  more  tolerable  for  Tyre  and 
Sidon  in  the  judgment,  than  for  you. 
15  And  thou,  Capernaum,  shalt  thou  be 
exalted  unto  heaven?  thou  shalt  be 
brought  down  unto  Hades.  16  He  that 
heareth  you  heareth  me;  and  he  that 
rejecteth  you  rejecteth  me;  and  he  that 
rejecteth  me  rejecteth  him  that  sent  me. 


18  And  he  said  unto  them,  I  beheld 
Satan    fallen   as  lightning  from  heaven. 

19  Behold,  I  have  given  you  authority 
to  tread  upon  serpents  and  scorpions, 
and  over  all  the  power  of  the  enemy: 
and  nothing  shall  in  any  wise  hurt  you. 

20  Nevertheless  in  this  rejoice  not,  that 
the  spirits  are  subject  unto  you;  but 
rejoice  that  your  names  are  written  in 
heaven. 

21  In  that  same  hour  he  rejoiced  in 
the  Holj'  Spirit,  and  said,  I  thank  thee,  O 
Father,  Lord  of  heaven  and  earth,  that 
thou  didst  hide  these  things  from  the  wise 
and    understanding,    and    didst    reveal 


MATTHEW 

worthy,  let  your  peace    return  to  you. 
10b  For  the  laborer  is  worthy  of  his  food. 

7  And  as  ye  go,  preach,  saying,  The 
kingdom  of  heaven  is  at  hand.  8  Heal 
the  sick,  raise  the  dead,  cleanse  the  lepers, 
cast  out  demons: 

14  And  whosoever  shall  not  receive  you, 
nor  hear  your  words,  as  ye  go  forth  out 
of  that  house  or  that  city,  shake  off  the 
dust  of  your  feet,  is  Verily  I  say  unto 
you,  It  shall  be  more  tolerable  for  the 
land  of  Sodom  and  Gomorrah  in  the  day 
of  judgment,  than  for  that  city. 

11  21  Woe  unto  thee,  Chorazin!  woe 
unto  thee,  Bethsaida!  for  if  the  mighty 
works  had  been  done  in  Tyre  and  Sidon 
which  were  done  in  you,  they  would  have 
repented  long  ago  in  sackcloth  and  ashes. 
22  But  I  say  unto  you,  it  shall  be  more 
tolerable  for  Tyre  and  Sidon  in  the  day 
of  judgment,  than  for  you.  23  And  thou, 
Capernaum,  shalt  thou  be  exalted  unto 
heaven?  thou  shalt  go  down  unto  Hades: 
for  if  the  mighty  works  had  been  done 
in  Sodom  which  were  done  in  thee,  it 
would  have  remained  until  this  day.  24 
But  I  say  unto  you  that  it  shall  be  more 
tolerable  for  the  land  of  Sodom  in  the 
day  of  judgment,  than  for  thee. 

10  40  He  that  receiveth  you  receiveth 
me. 


11  25  At  that  season  Jesus  answered 
and  said,  I  thank  thee,  O  Father,  Lord 
of  heaven  and  earth,  that  thou  didst  hide 
these  things  from  the  wise  and  under- 
standing,  and   didst   reveal  them  unto 


62 


THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 


LUKE 

them  unto  babes:  yea,  Father;  for  so  it 
was  well-pleasing  in  thy  sight.  22  All 
things  have  been  delivered  unto  me  of 
my  Father:  and  no  one  knoweth  who  the 
Son  is,  save  the  Father;  and  who  the 
Father  is,  save  the  Son,  and  he  to  whom- 
soever the  Son  willeth  to  reveal  him. 
23  And  turning  to  the  disciples,  he  said 
privately,  Blessed  are  the  eyes  which  see 
the  things  that  ye  see:  24  for  I  say  unto 
you,  that  many  prophets  and  kings  de- 
sired to  see  the  things  which  ye  see,  and 
saw  them  not;  and  to  hear  the  things 
which  ye  hear,  and  heard  them  not. 

*[38  Now  as  they  went  on  their  way,  he 
entered  into  a  certain  village]  and  a  cer- 
tain woman  named  Martha  received  him 
into  her  house.  39  And  she  had  a  sister 
called  Mary,  who  also  sat  at  the  Lord's 
feet,  and  heard  his  word.  40  But  Martha 
was  cumbered  about  much  serving;  and 
she  came  up  to  him,  and  said,  Lord,  dost 
thou  not  care  that  my  sister  did  leave 
me  to  serve  alone  ?  bid  her  therefore  that 
she  help  me.  41  But  the  Lord  answered 
and  said  unto  her,  Martha,  Martha,  thou 
art  anxious  and  troubled  about  many 
things:  42  but  one  thing  is  needful:  for 
Mary  hath  chosen  the  good  part,  which 
shall  not  be  taken  away  from  her. 

11  And  it  came  to  pass,  as  he  was  pray- 
ing in  a  certain  place,  that  when  he  ceased, 
one  of  his  disciples  said  unto  him,  Lord, 
teach  us  to  pray,  even  as  John  also  taught 
his  disciples.  2  And  he  said  unto  them, 
When  ye  pray,  say,  Father,  Hallowed 
be    thy    name.      Thy    kingdom    come. 

3  Give  us  day  by  day  our  daily  bread. 

4  And  forgive  us  our  sins;  for  we  ourselves 
also  forgive  every  one  that  is  indebted  to 
us.      And  bring  us  not  into  temptation. 


5  And  he  said  unto  them,  Which  of  you 
shall  have  a  friend,  and  shall  go  unto  him 


MATTHEW 

babes:  26  yea,  Father,  for  so  it  was  well- 
pleasing  in  thy  sight.  27  All  things  have 
been  delivered  unto  me  of  my  Father:  and 
no  one  knoweth  the  Son,  save  the  Father; 
neither  doth  any  know  the  Father,  save 
the  Son,  and  he  to  whomsoever  the  Son 
willeth  to  reveal  him. 

13  16  But  blessed  are  your  eyes,  for 
they  see;  and  your  ears,  for  they  hear. 
17  For  verily  I  say  unto  you,  that  many 
prophets  and  righteous  men  desired  to  see 
the  things  which  ye  see,  and  saw  them 
not;  and  to  hear  the  things  which  ye  hear, 
and  heard  them  not. 


6  9  After  this  manner  therefore  pray 
ye:  Our  Father  who  art  in  heaven,  Hal- 
lowed be  thy  name.  10  Thy  kingdom 
come.  Thy  will  be  done,  as  in  heaven, 
so  on  earth.  11  Give  us  this  day  our 
daily  bread.  1 2  And  forgive  us  our  debts, 
as  we  also  have  forgiven  our  debtors.  13 
And  bring  us  not  into  temptation,  but 
deliver  us  from  the  evil  otie. 


•  Passages  concerning  which  there  is  doubt  as  to   whether  they  belonged  to  the  document  are 
bracketed. 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL 


63 


at  midnight,  and  say  to  him,  Friend,  lend 
me  three  loaves;  6  for  a  friend  of  mine  is 
come  to  me  from  a  journey,  and  I  have 
nothing  to  set  before  him;  7  and  he  from 
within  shall  answer  and  say,  Trouble  me 
not:  the  door  is  now  shut,  and  my  chil- 
dren are  with  me  in  bed;  I  cannot  rise 
and  give  thee  ?  8  I  say  unto  you,  Though 
he  will  not  rise  and  give  him  because  he 
is  his  friend,  yet  because  of  his  impor- 
tunity he  will  arise  and  give  him  as 
many  as  he  needeth.  9  And  I  say  unto 
you,  Ask,  and  it  shall  be  given  you;  seek, 
and  ye  shall  find;  knock,  and  it  shall  be 
opened  unto  you.  10  For  every  one  that 
asketh  receiveth;  and  he  that  seeketh 
findeth;  and  to  him  that  knocketh  it  shall 
be  opened.  1 1  And  of  which  of  you  that 
is  a  father  shall  his  son  ask  a  loaf,  and 
he  give  him  a  stone  ?  or  a  fish,  and  he  for 
a  fish  give  him  a  serpent  ?  1 2  Or  if  he 
shall  ask  an  egg,  will  he  give  him  a  scor- 
pion? 13  If  ye  then,  being  evil,  know 
how  to  give  good  gifts  unto  your  children, 
how  much  more  shall  your  heavenly 
Father  give  the  Holy  Spirit  to  them  that 
ask  him  ? 

14  And  he  was  casting  out  a  demon 
that  was  dumb.  And  it  came  to  pass, 
when  the  demon  was  gone  out,  the  dumb 
man  spake;  and  the  multitudes  mar- 
velled. [15  But  some  of  them  said,  By 
Beelzebub  the  prince  of  the  demons 
casteth  he  out  demons.]  16  And  others, 
trying  him,  sought  of  him  a  sign  from 
heaven.  17  But  he,  knowing  their 
thoughts,  said  unto  them,  Every  king- 
dom divided  against  itself  is  brought  to 
desolation;  and  a  house  divided  against 
a  house  falleth.  18  And  if  Satan  also  is 
divided  against  himself,  how  shall  his 
kingdom  stand?  because  ye  say  that  I 
cast  out  demons  by  Beelzebub.  19 
And  if  I  by  Beelzebub  cast  out  demons, 
by  whom  do  your  sons  cast  them  out? 
therefore  shall  they  be  your  judges.  20 
But  if  I  by  the  finger  of  God  cast  out 


7  7  Ask,  and  it  shall  be  given  you; 
seek,  and  ye  shall  find;  knock,  and  it 
shall  be  opened  unto  you:  8  for  every  one 
that  asketh  receiveth;  and  he  that  seek- 
eth findeth;  and  to  him  that  knocketh 
it  shall  be  opened.  9  Or  what  man  is 
there  of  you,  who,  if  his  son  shall  ask  him 
for  a  loaf,  will  give  him  a  stone;  10,  or  if 
he  shall  ask  for  a  fish,  will  give  him  a  ser- 
pent? 11  If  ye  then,  being  evil,  know 
how  to  give  good  gifts  unto  your  children, 
how  much  more  shall  your  Father  who 
is  in  heaven  give  good  things  to  them  that 
ask  him? 

12  22  Then  was  brought  unto  him  one 
possessed  with  a  demon,  blind  and  dumb: 
and  he  healed  him,  insomuch  that  the 
dumb  man  spake  and  saw.  23  And  all  the 
multitudes  were  amazed,  and  said,  Can 
this  be  the  son  of  David  ?  24  But  when 
the  Pharisees  heard  it,  they  said,  This  man 
doth  not  cast  out  demons,  but  by  Beel- 
zebub the  prince  of  the  demons.  25  And 
knowing  their  thoughts,  he  said  unto 
them,  Every  kingdom  divided  against 
itself  is  brought  to  desolation;  and  every 
city  or  house  divided  against  itself  shall 
not  stand:  26  and  if  Satan  casteth  out 
Satan,  he  is  divided  against  himself;  how 
then  shall  his  kingdom  stand?  27  And 
if  I  by  Beelzebub  cast  out  demons,  by 
whom  do  your  sons  cast  them  out  ?  there- 
fore shall  they  be  your  judges.  28  But 
if  I  by  the  Spirit  of  God  cast  out  demons, 


64 


THE  SOURCES  OF  LUKE  S  PEREAN  SECTION 


demons,  then  is  the  kingdom  of  God  come 
upon  you.  21  When  the  strong  man 
fully  armed  guardeth  his  own  court,  his 
goods  are  in  peace:  22  but  when  a  stronger 
than  he  shall  come  upon  him,  and  over- 
come him,  he  taketh  from  him  his  whole 
armor  wherein  he  trusted,  and  divideth 
his  spoils.  23  He  that  is  not  with  me  is 
against  me;  and  he  that  ga there th  not 
with  me  scattereth.  24  The  unclean 
spirit  when  he  is  gone  out  of  the  man, 
passeth  through  waterless  places,  seeking 
rest,  and  finding  none,  he  saith,  I  will 
turn  back  unto  my  house  whence  I  came 
out.  25  And  when  he  is  come,  he  findeth 
it  swept  and  garnished.  26  Then  goeth 
he,  and  taketh  to  him  seven  other  spirits 
more  evil  than  himself;  and  they  enter  in 
and  dwell  there:  and  the  last  state  of 
that  man  becometh  worse  than  the  first. 

27  And  it  came  to  pass,  as  he  said  these 
things,  a  certain  woman  out  of  the  mul- 
titude lifted  up  her  voice,  and  said  unto 
him,  Blessed  is  the  womb  that  bare  thee, 
and  the  breasts  which  thou  didst  suck. 
28  But  he  said,  Yea  rather,  blessed  are 
they  that  hear  the  word  of  God,  and  keep 
it. 

29  And  when  the  multitudes  were 
gathering  together  unto  him,  he  began 
to  say,  This  generation  is  an  evil  gen- 
eration: it  seeketh  after  a  sign;  and  there 
shall  no  sign  be  given  to  it  but  the  sign 
of  Jonah.  30  For  even  as  Jonah  became 
a  sign  unto  the  Ninevites,  so  shall  also 
the  Son  of  man  be  to  this  generation.  31 
The  queen  of  the  south  shall  rise  up  in 
the  judgment  with  the  men  of  this  gen- 
eration, and  shall  condemn  them:  for 
she  came  from  the  ends  of  the  earth  to 
hear  the  wisdom  of  Solomon;  and  behold, 
a  greater  than  Solomon  is  here.  32  The 
men  of  Nineveh  shall  stand  up  in  the 
judgment  with  this  generation,  and  shall 
condemn  it:  for  they  repented  at  the 
preaching  of  Jonah;  and  behold,  a 
greater  than  Jonah  is  here. 


MATTHEW 

then  is  the  kingdom  of  God  come  upon 
you.  29  Or  how  can  one  enter  into  the 
house  of  the  strong  man,  and  spoil  his 
goods,  except  he  first  bind  the  strong 
man?  and  then  he  will  spoil  his  house. 
30  He  that  is  not  with  me  is  against  me; 
and  he  that  gathereth  not  with  me  scat- 
tereth. 

43  But  the  unclean  spirit,  when  he 
is  gone  out  of  the  man,  passeth  through 
waterless  places,  seeking  rest,  and  findeth 
it  not.  44  Then  he  saith,  I  will  return 
into  my  house  whence  I  came  out;  and 
when  he  is  come,  he  findeth  it  empty, 
swept,  and  garnished.  45  Then  goeth 
he,  and  taketh  with  himself  seven  other 
spirits  more  evil  than  himself,  and  they 
enter  in  and  dwell  there:  and  the  last 
state  of  that  man  becometh  worse  than 
the  first.  Even  so  shall  it  be  also  unto 
this  evil  generation. 


38  Then  certain  of  the  scribes  and 
Pharisees  answered  him,  saying,  Teacher, 
we  would  see  a  sign  from  thee.  39  But 
he  answered  and  said  unto  them,  An  evil 
and  adulterous  generation  seeketh  after 
a  sign;  and  there  shall  no  sign  be  given  to 
it  but  the  sign  of  Jonah  the  prophet:  40 
for  as  Jonah  was  three  days  and  three 
nights  in  the  belly  of  the  whale;  so  shall 
the  Son  of  man  be  three  days  and  three 
nights  in  the  heart  of  the  earth.  41  The 
men  of  Nineveh  shall  stand  up  in  the 
judgment  with  this  generation,  and  shall 
condemn  it:  for  they  repented  at  the 
preaching  of  Jonah;  and  behold,  a  greater 
than  Jonah  is  here.  42  The  queen  of  the 
south  shall  rise  up  in  the  judgment  with 
this  generation,  and  shall  condemn  it: 
for  she  came  from  the  ends  of  the  earth 
to  hear  the  wisdom  of  Solomon;  and  be- 
hold, a  greater  than  Solomon  is  here. 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL 


65 


LUKE 

3$  No  man,  when  he  hath  lighted  a  lamp, 
putteth  it  in  a  cellar,  neither  under  the 
bushel,  but  on  the  stand,  that  they  which 
enter  in  may  see  the  light.  34  The  lamp 
of  thy  body  is  thine  eye:  when  thine  eye 
is  single,  thy  whole  body  also  is  full  of 
light;  but  when  it  is  evil,  thy  body  also 
is  full  of  darkness.  35  Look  therefore 
whether  the  light  that  is  in  thee  be  not 
darkness.  36  If  therefore  thy  whole 
body  be  full  of  light,  having  no  part  dark, 
it  shall  be  wholly  full  of  light,  as  when  the 
lamp  with  its  bright  shining  doth  give 
thee  light. 

[37  Now  as  he  spake,  a  Pharisee  asketh 
him  to  dine  with  him:  and  he  went  in, 
and  sat  down  to  meat.  38  And  when  the 
Pharisee  saw  it,  he  marvelled  that  he 
had  not  first  bathed  himself  before  din- 
ner.] 39  And  the  Lord  said  unto  him, 
Now  ye  the  Pharisees  cleanse  the  outside 
of  the  cup  and  of  the  platter;  but  your 
inward  part  is  full  of  extortion  and  wick- 
edness. 40  Ye  foolish  ones,  did  not  he 
that  made  the  outside  make  the  inside 
also?  41  But  give  for  alms  those  things 
which  are  within;  and  behold  all  things 
are  clean  unto  you. 

42  But  woe  unto  you  Pharisees!  for  ye 
tithe  mint  and  rue  and  every  herb,  and 
pass  over  justice  and  the  love  of  God:  but 
these  ought  ye  to  have  done,  and  not  to 
leave  the  other  undone.  43  Woe  unto 
you  Pharisees!  for  ye  love  the  chief  seats 
in  the  synagogues,  and  the  salutations 
in  the  market-places.  44  Woe  unto  you! 
for  ye  are  as  the  tombs  which  appear  not, 
and  the  men  that  walk  over  them  know 
it  not. 


45  And  one  of  the  lawyers  answering 
saith  unto  him,  Teacher,  in  saying  this 
thou  reproachest  us  also.  46  And  he 
said,  Woe  unto  you  lawyers  also!  for  ye 
load  men  with  burdens  grievous  to  be 
borne,  and  ye  yourselves  touch  not  the 


MATTHEW 

515  Neither  do  men  light  a  lamp,  and 
put  it  under  the  bushel,  but  on  the  stand; 
and  it  shineth  unto  all  that  are  in  the 
house. 

6  22  The  lamp  of  the  body  is  the  eye: 
if  therefore  thine  eye  be  single,  thy  whole 
body  shall  be  full  of  light.  23  But  if 
thine  eye  be  evil,  thy  whole  body  shall 
be  full  of  darkness.  If  therefore  the 
light  that  is  in  thee  be  darkness,  how  great 
is  the  darkness! 


23  25  Woe  unto  you,  scribes  and  Phari- 
sees, hypocrites!  for  ye  cleanse  the  out- 
side of  the  cup  and  of  the  platter,  but 
within  they  are  full  from  extortion  and 
excess.  26  Thou  blind  Pharisee,  cleanse 
first  the  inside  of  the  cup  and  of  the  plat- 
ter, that  the  outside  thereof  may  become 
clean  also. 

23  Woe  unto  you,  scribes  and  Pharisees, 
hypocrites!  for  ye  tithe  mint  and  anise 
and  cummin,  and  have  left  undone  the 
weightier  matters  of  the  law,  justice,  and 
mercy,  and  faith:  but  these  ye  ought  to 
have  done,  and  not  to  have  left  the  other 
undone. 

6  and  love  the  chief  place  at  feasts, 
and  the  chief  seats  in  the  synagogues, 
7  and  the  salutations  in  the  market- 
places. 

27  Woe  unto  you,  scribes  and  Pharisees, 
hypocrites!  for  ye  are  like  unto  whited 
sepulchres,  which  outwardly  appear 
beautiful,  but  inwardly  are  full  of  dead 
men's  bones,  and  of  all  uncleanness. 

4  Yea,  they  bind  heavy  burdens  and 
grievous  to  be  borne,  and  lay  them  on 
men's   shoulders;    but   they   themselves 


66 


THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 


burdens  with  one  of  your  fingers.  47 
Woe  unto  you!  for  ye  build  the  tombs 
of  the  prophets,  and  your  fathers  killed 
them.  48  So  ye  are  witnesses  and  con- 
sent unto  the  works  of  your  fathers:  for 
they  killed  them,  and  ye  build  their  tombs. 
49  Therefore  also  said  the  wisdom  of  God, 
I  will  send  unto  them  prophets  and  apos- 
tles; and  some  of  them  they  shall  kill  and 
persecute;  50  that  the  blood  of  all  the 
prophets,  which  was  shed  from  the  founda- 
tion of  the  world,  may  be  required  of  this 
generation;  51  from  the  blood  of  Abel 
unto  the  blood  of  Zachariah,  who  perished 
between  the  altar  and  the  sanctuary:  yea, 
I  say  unto  you,  it  shall  be  required  of  this 
generation.  52  Woe  unto  you  lawyers! 
for  ye  took  away  the  key  of  knowledge: 
ye  entered  not  in  yourselves,  and  them 
that  were  entering  in  ye  hindered. 


12  He  began  to  say  unto  his  disci- 
ples first  of  all,  Beware  ye  of  the  leaven 
of  the  Pharisees,  which  is  hypocrisy. 
2  But  there  is  nothing  covered  up, 
that  shall  not  be  revealed;  and  hid,  that 
shall  not  be  known.  3  Wherefore  what- 
soever ye  have  said  in  the  darkness  shall 
be  heard  in  the  light;  and  what  ye  have 
spoken  in  the  ear  in  the  inner  chambers 
shall  be  proclaimed  upon  the  housetops. 
4  And  I  say  unto  you  my  friends,  Be  not 
afraid  of  them  that  kill  the  body,  and 
after  that  have  no  more  that  they  can 
do.  5  But  I  will  warn  you  whom  ye  shall 
fear:  Fear  him,  who  after  he  hath  killed 
hath  power  to  cast  into  hell;  yea,  I  say 


MATTHEW 

will  not  move   them  with  their  finger. 

29  Woe  unto  you,  scribes  and  Pharisees, 
hypocrites!  for  ye  build  the  sepulchres  of 
the  prophets,  and  garnish  the  tombs  of 
the  righteous,  30  and  say,  If  we  had  been 
in  the  days  of  our  fathers,  we  should  not 
have  been  partakers  with  them  in  the 
blood  of  the  prophets.  31  Wherefore  ye 
witness  to  yourselves,  that  ye  are  sons  of 
them  that  slew  the  prophets.  32  Fill  ye 
up  then  the  measure  of  your  fathers.  33 
Ye  serpents,  ye  offspring  of  vipers,  how 
shall  ye  escape  the  judgment  of  hell? 
34  Therefore,  behold,  I  send  unto  you 
prophets,  and  wise  men,  and  scribes: 
some  of  them  shall  ye  kill  and  crucify; 
and  some  of  them  shall  ye  scourge  in 
your  synagogues,  and  persecute  from 
city  to  city:  35  that  upon  you  may  come 
all  the  righteous  blood  shed  on  the  earth, 
from  the  blood  of  Abel  the  righteous  unto 
the  blood  of  Zachariah  son  of  Barachiah, 
whom  ye  slew  between  the  sanctuary  and 
the  altar.  36  Verily  I  say  unto  you,  All 
these  things  shall  come  upon  this  gen- 
eration. 

13  But  woe  unto  you,  scribes  and 
Pharisees,  hypocrites!  because  ye  shut 
the  kingdom  of  heaven  against  men:  for 
ye  enter  not  in  yourselves,  neither  suffer 
ye  them  that  are  entering  in  to  enter. 

10  26  Fear  them  not  therefore:  for 
there  is  nothing  covered,  that  shall  not 
be  revealed;  and  hid,  that  shall  not  be 
known.  27  What  I  tell  you  in  the  dark- 
ness, speak  ye  in  the  light;  and  what  ye 
hear  in  the  ear,  proclaim  upon  the  house- 
tops. 28  And  be  not  afraid  of  them  that 
kill  the  body,  but  are  not  able  to  kill  the 
soul:  but  rather  fear  him  who  is  able  to 
destroy  both  soul  and  body  in  hell.  29 
Are  not  two  sparrows  sold  for  a  penny  ? 
and  not  one  them  shall  fall  on  the  ground 
without  your  Father:  30  but  the  very 
hairs  of  your  head  are  all  numbered.  31 
Fear  not  therefore:  ye  are  of  more  value 
than  many  sparrows.  32  Every  one  there- 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL 


67 


LUKE 

unto  you,  Fear  him.  6  Are  not  five  spar- 
rows sold  for  two  pence?  and  not  one 
of  them  is  forgotten  in  the  sight  of  God. 
7  But  the  very  hairs  of  your  head  are  all 
numbered.  Fear  not:  ye  are  of  more 
value  than  many  sparrows.  8  And  I  say 
unto  you,  Every  one  who  shall  confess 
me  before  men,  him  shall  the  Son  of  man 
also  confess  before  the  angels  of  God: 
9  but  he  that  denieth  me  in  the  presence 
of  men  shall  be  denied  in  the  presence  of 
the  angels  of  God.  10  And  every  one  who 
shall  speak  a  word  against  the  Son  of 
man,  it  shall  be  forgiven  him:  but  unto 
him  that  blasphemeth  against  the  Holy 
Spirit  it  shall  not  be  forgiven.  11  And 
when  they  bring  you  before  the  syna- 
gogues, and  the  rulers,  and  the  authori- 
ties, be  not  anxious  how  or  what  ye  shall 
answer,  or  what  ye  shall  say:  12  for  the 
Holy  Spirit  shall  teach  you  in  that  very 
hour  what  ye  ought  to  say. 

12  22  Therefore  I  say  unto  you,  Be 
not  anxious  for  your  life,  what  ye  shall 
eat;  nor  yet  for  your  body,  what  ye  shall 
put  on.  23  For  the  life  is  more  than  the 
food,  and  the  body  than  the  raiment.  24 
Consider  the  ravens,  that  they  sow  not, 
neither  reap;  which  have  no  store- 
chamber  nor  barn;  and  God  feedeth 
them:  of  how  much  more  value  are  ye 
than  the  birds!  25  And  which  of  you  by 
being  anxious  can  add  a  cubit  unto  the 
measure  of  his  life?  26  If  then  ye  are 
not  able  to  do  even  that  which  is  least, 
why  are  ye  anxious  concerning  the  rest  ? 

27  Consider  the  lilies,  how  they  grow: 
they  toil  not,  neither  do  they  spin;  yet  I 
say  unto  you,  Even  Solomon  in  all  his 
glory  was  not  arrayed  like  one  of  these. 

28  But  if  God  doth  so  clothe  the  grass 
in  the  field,  which  to-day  is,  and  to- 
morrow is  cast  into  the  oven;  how  much 
more  shall  he  clothe  you,  O  ye  of  little 
faith?  29  And  seek  not  ye  what  ye  shall 
eat,  and  what  ye  shall  drink,  neither  be 
ye  of  doubtful  mind.     30  For  all  these 


MATTHEW 

fore  who  shall  confess  me  before  men, 
him  will  I  also  confess  before  my  Father 
who  is  in  heaven.  33  But  whosoever 
shall  deny  me  before  men,  him  will  I 
also  deny  before  my  Father  who  is  in 
heaven. 


12  32  And  whosoever  shall  speak  a 
word  against  the  Son  of  man,  it  shall  be 
forgiven  him;  but  whosoever  shall  speak 
against  the  Holy  Spirit,  it  shall  not  be 
forgiven  him,  neither  in  this  world,  nor 
in  that  which  is  to  come. 

10  19  But  when  they  deliver  you  up, 
be  not  anxious  how  or  what  ye  shall 
speak:  for  it  shall  be  given  you  in  that 
hour  what  ye  shall  speak.  20  For  it  is 
not  ye  that  speak,  but  the  Spirit  of  your 
Father  that  speaketh  in  you. 

6  25  Therefore  I  say  unto  you,  Be  not 
anxious  for  your  life,  what  ye  shall  eat, 
or  what  ye  shall  drink;  nor  yet  for  your 
body,  what  ye  shall  put  on.  Is  not  the 
life  more  than  the  food,  and  the  body  than 
the  raiment  ?  26  Behold  the  birds  of  the 
heaven,  that  they  sow  not,  neither  do 
they  reap,  nor  gather  into  barns;  and 
your  heavenly  Father  feedeth  them.  Are 
not  ye  of  much  more  value  than  they? 
27  And  which  of  you  by  being  anxious 
can  add  one  cubit  unto  the  measure  of 
his  life?  28  And  why  are  ye  anxious 
concerning  raiment  ?  Consider  the  lilies 
of  the  field,  how  they  grow;  they  toil 
not,  neither  do  they  spin:  29  yet  I  say 
unto  you,  that  even  Solomon  in  all  his 
glory  was  not  arrayed  like  one  of  these. 
30  But  if  God  doth  so  clothe  the  grass  of 
the  field,  which  to-day  is,  and  to-morrow 
is  cast  into  the  oven,  shall  he  not  much 
more  clothe  you,  O  ye  of  little  faith?  31 
Be  not  therefore  anxious,  saying,  What 
shall  we  eat  ?  or,  What  shall  we  drink  ?  or, 
Wherewithal   shall   we  be  clothed?     32 


68 


THE   SOURCES    OF   LUKE'S   PEREAN   SECTION 


LUKE 

things  do  the  nations  of  the  world  seek 
after:  but  your  Father  knoweth  that  ye 
have  need  of  these  things.  31  Yet  seek 
ye  his  kingdom,  and  these  things  shall 
be  added  unto  you.  32  Fear  not,  little 
flock;  for  it  is  your  Father's  good  pleas- 
ure to  give  you  the  kingdom.  33  Sell 
that  which  ye  have,  and  give  alms; 
make  for  yourselves  purses  which  wax 
not  old,  a  treasure  in  the  heavens  that 
faileth  not,  where  no  thief  draweth  near, 
neither  moth  destroyeth.  34  For  where 
your  treasure  is,  there  will  your  heart  be 
also. 


35  Let  your  loins  be  girded  about,  and 
your  lamps  burning;  36  and  be  ye  your- 
selves like  unto  men  looking  for  their 
lord,  when  he  shall  return  from  the  mar- 
riage feast;  that,  when  he  cometh  and 
knocketh,  they  may  straightway  open 
unto  him.  37  Blessed  are  those  servants, 
whom  the  lord  when  he  cometh  shall  find 
watching:  verily  I  say  unto  you,  that 
he  shall  gird  himself,  and  make  them  sit 
down  to  meat,  and  shall  come  and  serve 
them.  38  And  if  he  shall  come  in  the 
second  watch,  and  if  in  the  third,  and 
find  them  so,  blessed  are  those  servants. 
39  But  know  this,  that  if  the  master  of 
the  house  had  known  in  what  hour  the 
thief  was  coming,  he  would  have  watched, 
and  not  have  left  his  house  to  be  broken 
through.  40  Be  ye  also  ready:  for  in  an 
hour  that  ye  think  not  the  Son  of  man 
cometh. 

42  Who  then  is  the  faithful  and  wise 
steward,  whom  his  lord  shall  set  over 
his  household,  to  give  them  their  por- 
tion of  food  in  due  season?  43  Blessed 
is  that  servant,  whom  his  lord  when 
he  cometh  shall  find  so  doing.  44  Of  a 
truth  I  say  unto  you,  that  he  will  set 
him  over  all  that  he  hath.     45  But  if  that 


MATTHEW 

For  after  all  these  things  do  the  Gentiles 
seek;  for  your  heavenly  Father  knoweth 
that  ye  have  need  of  all  these  things.  33 
But  seek  ye  first  his  kingdom,  and  his 
righteousness;  and  all  these  things  shall 
be  added  unto  you.  34  Be  not  there- 
fore anxious  for  the  morrow:  for  the 
morrow  will  be  anxious  for  itself.  Suffi- 
cient unto  the  day  is  the  evil  thereof. 

19  Lay  not  up  for  yourselves  treasures 
upon  the  earth,  where  moth  and  rust 
consume,  and  where  thieves  break 
through  and  steal:  20  but  lay  'up  for 
yourselves  treasures  in  heaven,  where 
neither  moth  nor  rust  doth  consume,  and 
where  thieves  do  not  break  through  nor 
steal:  21  for  where  thy  treasure  is,  there 
will  thy  heart  be  also. 


24  43  But  know  this,  that  if  the  master 
of  the  house  had  known  in  what  watch  the 
thief  was  coming,  he  would  have  watched, 
and  would  not  have  suffered  his  house 
to  be  broken  through.  44  Therefore  be 
ye  also  ready;  for  in  an  hour  that  ye 
think  not  the  Son  of  man  cometh. 

45  Who  then  is  the  faithful  and 
wise  servant,  whom  his  lord  hath  set 
over  his  household,  to  give  them  their 
food  in  due  season  ?  46  Blessed  is  that 
servant,  whom  his  lord  when  he  cometh 
shall  find  so  doing.  47  Verily  I  say  unto 
you,  that  he  will  set  him  over  all  that  he 
hath.     48  But  if  that  evil  servant  shall 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL 


69 


LUKE 

servant  shall  say  in  his  heart.  My  lord 
delayeth  his  coming;  and  shall  begin  to 
beat  the  menservants  and  the  maidserv- 
ants, and  to  eat  and  drink,  and  to  be 
drunken;  46  the  lord  of  that  servant 
shall  come  in  a  day  when  he  ex- 
pecteth  not,  and  in  an  hour  when 
he  knoweth  not,  and  shall  cut  him 
asunder,  and  appoint  his  portion  with  the 
unfaithful.  47  And  that  servant,  who 
knew  his  lord's  will,  and  made  not  ready, 
nor  did  according  to  his  will,  shall  be 
beaten  with  many  stripes;  48  but  he 
that  knew  not,  and  did  things  worthy  of 
stripes,  shall  be  beaten  with  few  stripes. 
And  to  whomsoever  much  is  given,  of 
him  shall  much  be  required:  and  to  whom 
they  commit  much,  of  him  will  they  ask 
the  more. 

49  I  came  to  cast  fire  upon  the  earth; 
and  what  do  I  desire,  if  it  is  already 
kindled?  50  But  I  have  a  baptism  to  be 
baptized  with;  and  how  am  I  straitened 
till  it  be  accomplished!  51  Think  ye  that 
I  am  come  to  give  peace  in  the  earth  ? 
I  tell  you,  Nay;  but  rather  division: 
52  for  there  shall  be  from  henceforth  five 
in  one  house  divided,  three  against  two, 
and  two  against  three.  53  They  shall 
be  divided,  father  against  son,  and  son 
against  father;  mother  against  daughter, 
and  daughter  against  her  mother;  mother 
in  law  against  her  daughter  in  law,  and 
daughter  in  law  against  her  mother  in 
law. 

[54  And  he  said  to  the  multitudes  also,] 
When  ye  see  a  cloud  rising  in  the  west, 
straightway  ye  say,  There  cometh  a 
shower;  and  so  it  cometh  to  pass.  55 
And  when  ye  see  a  south  wind  blowing, 
ye  say,  There  will  be  a  scorching  heat; 
and  it  cometh  to  pass.  56  Ye  hypocrites, 
ye  know  how  to  interpret  the  face  of  the 
earth  and  the  heaven;  but  how  is  it  that 
ye  know  not  how  to  interpret  this  time  ? 
57  And  why  even  of  yourselves  judge  ye 
not  what  is  right?     58  For  as  thou  art 


MATTHEW 

say  in  his  heart,  My  lord  tarrieth;  49 
and  shall  begin  to  beat  his  fellow-servants, 
and  shall  eat  and  drink  with  the  drunken; 
50  the  lord  of  that  servant  shall  come 
in  a  day  when  he  expecteth  not,  and  in  an 
hour  when  he  knoweth  not,  51  and  shall 
cut  him  asunder,  and  appoint  his  portion 
with  the  hypocrites:  there  shall  be  the 
weeping  and  the  gnashing  of  teeth. 


10  34  Think  not  that  I  came  to  send 
peace  on  the  earth:  I  came  not  to  send 
peace,  but  a  sword.  35  For  I  came  to  set 
a  man  at  variance  against  his  father,  and 
the  daughter  against  her  mother,  and  the 
daughter  in  law  against  her  mother  in  law: 
36  and  a  man's  foes  shall  be  they  of  his 
own  household. 


7o 


THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 


LUKE 

going  with  thine  adversary  before  the 
magistrate,  on  the  way  give  diligence  to 
be  quit  of  him;  lest  haply  he  drag  thee 
unto  the  judge,  and  the  judge  shall  deliver 
thee  to  the  officer,  and  the  officer  shall 
cast  thee  into  prison.  59  I  say  unto 
thee,  Thou  shalt  by  no  means  come  out 
thence,  till  thou  have  paid  the  very  last 
mite. 

13  18  He  said  therefore,  Unto  what  is 
the  kingdom  of  God  like?  and  where- 
unto  shall  I  liken  it?  19  It  is  like  unto 
a  grain  of  mustard  seed,  which  a  man 
took,  and  cast  into  his  own  garden;  and 
it  grew,  and  became  a  tree;  and  the  birds 
of  the  heaven  lodged  in  the  branches 
thereof. 

20  And  again  he  said,  Whereunto  shall 
I  liken  the  kingdom  of  God?  21  It  is 
like  unto  leaven,  which  a  woman  took  and 
hid  in  three  measures  of  meal,  till  it  was 
all  leavened. 

23  And  one  said  unto  him,  Lord,  are 
they  few  that  are  saved?  And  he  said 
unto  them,  24  Strive  to  enter  in  by 
the  narrow  door:  for  many,  I  say 
unto  you,  shall  seek  to  enter  in,  and 
shall  not  be  able.  25  When  once  the 
master  of  the  house  is  risen  up,  and 
hath  shut  to  the  door,  and  ye  begin  to 
stand  without,  and  to  knock  at  the  door 
saying,  Lord,  open  to  us;  and  he  shall 
answer  and  say  to  you,  I  know  you  not 
whence  ye  are;  26  then  shall  ye  begin  to 
say,  We  did  eat  and  drink  in  thy  presence, 
and  thou  didst  teach  in  our  streets;  27 
and  he  shall  say,  I  tell  you,  I  know  not 
whence  ye  are;  depart  from  me,  all  ye 
workers  of  iniquity.  28  There  shall  be 
the  weeping  and  the  gnashing  of  teeth, 
when  ye  shall  see  Abraham,  and  Isaac, 
and  Jacob,  and  all  the  prophets,  in  the 
kingdom  of  God,  and  yourselves  cast 
forth  without.  29  And  they  shall  come 
from  the  east  and  west,  and  from  the 
north  and  south,  and  shall  sit  down  in  the 
kingdom  of  God.     30  And  behold,  there 


MATTHEW 

5  25  Agree  with  thine  adversary 
quickly,  while  thou  art  with  him  in  the 
way;  lest  haply  the  adversary  deliver 
thee  to  the  judge,  and  the  judge  deliver 
thee  to  the  officer,  and  thou  be  cast  into 
prison.  26  Verily  I  say  unto  thee,  Thou 
shalt  by  no  means  come  out  thence,  till 
thou  have  paid  the  last  farthing. 

13  The  kingdom  of  heaven  is  like  unto 
a  grain  of  mustard  seed,  which  a  man 
took,  and  sowed  in  his  field:  32  which 
indeed  is  less  than  all  seeds;  but  when 
it  is  grown,  it  is  greater  than  the  herbs, 
and  becometh  a  tree,  so  that  the  birds 
of  the  heaven  come  and  lodge  in  the 
branches  thereof. 

SS  Another  parable  spake  he  unto  them; 
The  kingdom  of  heaven  is  like  unto  leaven, 
which  a  woman  took,  and  hid  in  three 
measures  of  meal,  till  it  was  all  leavened. 


811  And  I  say  unto  you,  that  many 
shall  come  from  the  east  and  the  west, 
and  shall  sit  down  with  Abraham  and 
Isaac,  and  Jacob,  in  the  kingdom  of 
heaven:  12  but  the  sons  of  the  kingdom 
shall  be  cast  forth  into  the  outer  darkness: 
there  shall  be  the  weeping  and  the  gnashing 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL 


71 


LUKE 

are  last  who  shall  be  first,  and  there  are 
first  who  shall  be  last. 

31  In  that  very  hour  there  came  cer- 
tain Pharisees,  saying  to  him,  Get  thee 
out,  and  go  hence:  for  Herod  would  fain 
kill  thee.  32  And  he  said  unto  them,  Go 
and  say  to  that  fox,  Behold,  I  cast  out 
demons  and  perform  cures  to-day  and 
to-morrow,  and  the  third  day  I  am  per- 
fected. 2>2>  Nevertheless  I  must  go  on 
my  way  to-day  and  to-morrow  and  the 
day  following:  for  it  cannot  be  that  a 
prophet  perish  out  of  Jerusalem.  34  O 
Jerusalem,  Jerusalem,  that  killeth  the 
prophets,  and  stoneth  them  that  are  sent 
unto  her!  how  often  would  I  have  gath- 
ered thy  children  together,  even  as  a  hen 
gathereth  her  own  brood  under  her  wings, 
and  ye  would  not!  35  Behold,  your 
house  is  left  unto  you  desolate:  and  I  say 
unto  you,  Ye  shall  not  see  me,  until  ye 
shall  say,  Blessed  is  he  that  cometh  in 
the  name  of  the  Lord. 

14  8  When  thou  art  bidden  of  any 
man  to  a  marriage  feast,  sit  not  down 
in  the  chief  seat;  lest  haply  a  more 
honorable  man  than  thou  be  bidden  of 
him,  9  and  he  that  bade  thee  and  him 
shall  come  and  say  to  thee,  Give  this  man 
place;  and  then  thou  shalt  begin  with 
shame  to  take  the  lowest  place.  10  But 
when  thou  art  bidden,  go  and  sit  down  in 
the  lowest  place;  that  when  he  that  hath 
bidden  thee  cometh,  he  may  say  to  thee, 
Friend,  go  up  higher:  then  shalt  thou 
have  glory  in  the  presence  of  all  that  sit 
at  meat  with  thee.  1 1  For  every  one  that 
exalteth  himself  shall  be  humbled;  and 
he  that  humbleth  himself  shall  be  exalted. 

12  And  he  said  to  him  also  that  had 
bidden  him,  When  thou  makest  a  dinner 
or  a  supper,  call  not  thy  friends,  nor  thy 
brethren,  nor  thy  kinsmen,  nor  rich 
neighbors;  lest  haply  they  also  bid  thee 
again,  and  a  recompense  be  made  thee. 
13  But  when  thou  makest  a  feast,  bid  the 
poor,  the  maimed,  the  lame,  the  blind: 


MATTHEW 

of  teeth.     20  16  So  the  last  shall  be  first, 
and  the  first  last. 


23  37  O  Jerusalem,  Jerusalem,  that 
killeth  the  prophets,  and  stoneth  them 
that  are  sent  unto  her!  how  often  would 
I  have  gathered  thy  children  together, 
even  as  a  hen  gathereth  her  chickens 
under  her  wings,  and  ye  would  not!  38 
Behold,  your  house  is  left  unto  you  deso- 
late. 39  For  I  say  unto  you,  Ye  shall  not 
see  me  henceforth,  till  ye  shall  say, 
Blessed  is  he  that  cometh  in  the  name  of 
the  Lord. 


12  And  whosoever  shall  exalt  himself 
shall  be  humbled;  and  whosoever  shall 
humble  himself  shall  be  exalted. 


72 


THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 


LUKE 

14  and  thou  shalt  be  blessed;  because 
they  have  not  wherewith  to  recompense 
thee:  for  thou  shalt  be  recompensed  in 
the  resurrection  of  the  just. 

15  And  when  one  of  them  that  sat  at 
meat  with  him  heard  these  things,  he  said 
unto  him,  Blessed  is  he  that  shall  eat 
bread  in  the  kingdom  of  God.  16  But 
he  said  unto  him,  26  If  any  man  cometh 
unto  me,  and  hateth  not  his  own  father, 
and  mother,  and  wife,  and  children,  and 
brethren,  and  sisters,  yea,  and  his  own 
life  also,  he  cannot  be  my  disciple.  27 
Whosoever  doth  not  bear  his  own  cross, 
and  come  after  me,  cannot  be  my 
disciple.  28  For  which  of  you,  desiring 
to  build  a  tower,  doth  not  first  sit  down 
and  count  the  cost,  whether  he  have 
wherewith  to  complete  it?  29  Lest 
haply,  when  he  hath  laid  a  founda- 
tion, and  is  not  able  to  finish,  all  that 
behold  begin  to  mock  him,  30  saying, 
This  man  began  to  build,  and  was  not 
able  to  finish.  31  Or  what  king,  as  he 
goeth  to  encounter  another  king  in  war, 
will  not  sit  down  first  and  take  counsel 
whether  he  is  able  with  ten  thousand  to 
meet  him  that  cometh  against  him  with 
twenty  thousand?  32  Or  else,  while  the 
other  is  yet  a  great  way  off,  he  sendeth 
an  ambassage,  and  asketh  conditions  of 
peace.  33  So  therefore  whosoever  he  be 
of  you  that  renounceth  not  all  that  he 
hath,  he  cannot  be  my  disciple.  34  Salt 
therefore  is  good:  but  if  even  the  salt 
have  lost  its  savor,  wherewith  shall  it  be 
seasoned?  35  It  is  fit  neither  for  the 
land  nor  for  the  dunghill:  men  cast  it  out. 
He  that  hath  ears  to  hear,  let  him  hear. 

16  And  he  said  also  unto  the  disciples, 
There  was  a  certain  rich  man,  who  had  a 
steward;  and  the  same  was  accused  unto 
him  that  he  was  wasting  his  goods.  2 
And  he  called  him,  and  said  unto  him, 
What  is  this  that  I  hear  of  thee  ?  render 
the  account  of  thy  stewardship;  for  thou 
canst  be  no  longer  steward.     3  And  the 


MATTHEW 


10  37  He  that  loveth  father  or  mother 
more  than  me  is  not  worthy  of  me;  and 
he  that  loveth  son  or  daughter  more  than 
me  is  not  worthy  of  me.  38  And  he  that 
doth  not  take  his  cross  and  follow  after 
me,  is  not  worthy  of  me. 


5  136  but  if  the  salt  have  lost  its  savor, 
wherewith  shall  it  be  salted?  it  is 
thenceforth  good  for  nothing,  but  to  be 
cast  out  and  trodden  under  foot  of  men. 

11  15  He  that  hath  ears  to  hear,  let 
him  hear. 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL 


73 


LUKE 

steward  said  within  himself,  What  shall 
I  do,  seeing  that  my  lord  taketh  away 
the  stewardship  from  me  ?  I  have  not 
strength  to  dig;  to  beg  I  am  ashamed. 
4  I  am  resolved  what  to  do,  that,  when 
I  am  put  out  of  the  stewardship,  they 
may  receive  me  into  their  houses.  5  And 
calling  to  him  each  one  of  his  lord's  debt- 
ors, he  said  to  the  first,  How  much  owest 
thou  unto  my  lord?  6  And  he  said,  A 
hundred  measures  of  oil.  And  he  said 
unto  him,  Take  thy  bond,  and  sit  down 
quickly  and  write  fifty.  7  Then  said  he 
to  another,  And  how  much  owest  thou  ? 
And  he  said,  A  hundred  measures  of 
wheat.  He  saith  unto  him,  Take  thy 
bond,  and  write  fourscore.  8  And  his 
lord  commended  the  unrighteous  steward 
because  he  had  done  wisely:  for  the  sons 
of  this  world  are  for  their  own  genera- 
tion wiser  than  the  sons  of  the  light. 
9  And  I  say  unto  you,  Make  to  yourselves 
friends  by  means  of  the  mammon  of 
unrighteousness;  that,  when  it  shall  fail, 
they  may  receive  you  into  the  eternal 
tabernacles.  10  He  that  is  faithful  in  a 
very  little  is  faithful  also  in  much:  and 
he  that  is  unrighteous  in  a  very  little  is 
unrighteous  also  in  much.  11  If  there- 
fore ye  have  not  been  faithful  in  the  un- 
righteous mammon,  who  will  commit  to 
your  trust  the  true  riches?  12  And  if  ye 
have  not  been  faithful  in  that  which  is 
another's,  who  will  give  you  that  which  is 
your  own?  13  No  servant  can  serve 
two  masters:  for  either  he  will  hate  the 
one,  and  love  the  other;  or  else  he  will 
hold  to  one  and  despise  the  other.  Ye 
cannot  serve  God  and  mammon. 

16  The  law  and  the  prophets  were  until 
John:  from  that  time  the  gospel  of  the 
kingdom  of  God  is  preached,  and  every 
man  entereth  violently  into  it.  17  But 
it  is  easier  for  heaven  and  earth  to  pass 
away,  than  for  one  tittle  of  the  law  to  fall. 

18  Every  one  that  putteth  away  his 
wife,  and  marricth  another,  committeth 


6  24  No  man  can  serve  two  masters: 
for  either  he  will  hate  the  one,  and  love 
the  other;  or  else  he  will  hold  to  one,  and 
despise  the  other.  Ye  cannot  serve  God 
and  mammon. 

11  12  And  from  the  days  of  John  the 
Baptist  until  now  the  kingdom  of  heaven 
suffereth  violence,  and  men  of  violence 
take  it  by  force.  13  For  all  the  prophets 
and  the  law  prophesied  until  John. 

532  but  I  say  unto  you,  that  every  one 
that  putteth  away  his  wife,  saving  for  the 


74 


THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 


LUKE 
adultery:   and  he  that  marrieth  one  that 
is  put  away  from  a  husband  committeth 
adultery. 

17  And  he  said  unto  his  disciples,  It  is 
impossible  but  that  occasions  of  stum- 
bling should  come;  but  woe  unto  him, 
through  whom  they  come!  2  It  were 
well  for  him  if  a  millstone  were  hanged 
about  his  neck,  and  he  were  thrown  into 
the  sea,  rather  than  that  he  should  cause 
one  of  these  little  ones  to  stumble.  3 
Take  heed  to  yourselves:  if  thy  brother 
sin,  rebuke  him;  and  if  he  repent,  forgive 
him.  4  And  if  he  sin  against  thee  seven 
times  in  the  day,  and  seven  times  turn 
again  to  thee,  saying,  I  repent;  thou  shalt 
forgive  him. 


6  And  the  Lord  said,  If  ye  had  faith 
as  a  grain  of  mustard  seed,  ye  would  say 
unto  this  sycamine  tree,  Be  thou  rooted 
up,  and  be  thou  planted  in  the  sea;  and 
it  would  obey  you.  7  But  who  is  there 
of  you,  having  a  servant  plowing  or  keep- 
ing sheep,  that  will  say  unto  him,  when 
he  is  come  in  from  the  field,  Come 
straightway  and  sit  down  to  meat;  8 
and  will  not  rather  say  unto  him,  Make 
ready  wherewith  I  may  sup,  and  gird 
thyself,  and  serve  me,  till  I  have  eaten 
and  drunken;  and  afterward  thou  shalt 
eat  and  drink?  9  Doth  he  thank  the 
servant  because  he  did  the  things  that 
were  commanded?  10  Even  so  ye  also, 
when  ye  shall  have  done  all  the  things 
that  are  commanded  you,  say,  We  are 
unprofitable  servants;  we  have  done 
that  which  it  was  our  duty  to  do. 

20  And  being  asked  by  the  Pharisees, 
when  the  kingdom  of  God  cometh,  he 
answered  them  and  said,  The  kingdom 
of  God  cometh  not  with  observation:  21 


MATTHEW 

cause  of  fornication,  maketh  her  an  adul- 
teress: and  whosoever  shall  marry  her 
when  she  is  put  away  committeth  adul- 
tery. 

18  7  Woe  unto  the  world  because  of 
occasions  of  stumbling!  for  it  must  needs 
be  that  the  occasions  come;  but  woe  to 
that  man  through  whom  the  occasion 
cometh ! 


15  And  if  thy  brother  sin  against  thee, 
go,  show  him  his  fault  between  thee  and 
him  alone:  if  he  hear  thee,  thou  hast 
gained  thy  brother. 

21  Then  came  Peter  and  said  to  him, 
Lord,  how  oft  shall  my  brother  sin  against 
me,  and  I  forgive  him  ?  until  seven  times  ? 
22  Jesus  saith  unto  him,  I  say  not  unto 
thee,  Until  seven  times;  but,  Until 
seventy  times  seven. 

17  20  And  he  saith  unto  them,  Because 
of  your  little  faith :  for  verily  I  say  unto 
you,  If  ye  have  faith  as  a  grain  of  mus- 
tard seed,  ye  shall  say  unto  this  mountain, 
Remove  hence  to  yonder  place;  and  it 
shall  remove;  and  nothing  shall  be  im- 
possible unto  you. 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL 


75 


LUKE 

neither  shall  they  say,  Lo,  here!  or,  There! 
for  lo,  the  kingdom  of  God  is  within  you. 
22  And  he  said  unto  the  disciples,  The 
days  will  come,  when  ye  shall  desire  to 
see  one  of  the  days  of  the  Son  of  man, 
and  ye  shall  not  see  it.     23  And  they 
shall  say  to  you,  Lo,  there!  Lo,  here!  go 
not  away,  nor  follow  after  them:    24  for 
as  the  lightning,  when  it  lighteneth  out 
of  the  one  part  under  the  heaven,  shineth 
unto  the  other  part  under  heaven;    so 
shall  the  Son  of  man  be  in  his  day.     [25 
But  first  must  he  suffer  many  things  and 
be  rejected  of  this  generation.]     26  And 
as  it  came  to  pass  in  the  days  of  Noah, 
even  so  shall  it  be  also  in  the  days  of 
the   Son   of   man.     27   They   ate,    they 
drank,   they   married,   they   were  given 
in   marriage,   until   the  day  that   Noah 
entered  into  the  ark,  and  the  flood  came, 
and   destroyed    them   all.     28   Likewise 
even  as  it  came  to  pass  in  the  days  of 
Lot;   they  ate,  they  drank,  they  bought, 
they  sold,   they  planted,   they  builded; 
29  but  in  the  day  that  Lot  went  out  from 
Sodom  it  rained  fire  and  brimstone  from 
heaven,  and  destroyed  them  all:  30  after 
the  same  manner  shall  it  be  in  the  day 
that  the  Son  of  man  is  revealed.     31  In 
that  day,  he  that  shall  be  on  the  housetop, 
and  his  goods  in  the  house,  let  him  not  go 
down  to  take  them  away:    and  let  him 
that  is  in  the  field  likewise  not  return 
back.     32    Remember    Lot's    wife.     S3 
Whosoever  shall  seek  to  gain  his  life  shall 
lose  it:   but  whosoever  shall  lose  his  life 
shall  preserve  it.     34  I  say  unto  you,  In 
that  night  there  shall  be  two  men  on  one 
bed;  the  one  shall  be  taken,  and  the  other 
shall   be   left.     35   There   shall   be   two 
women  grinding  together;    the  one  shall 
be  taken,  and  the  other  shall  be  left.  37 
And  they  answering  say  unto  him,  Where, 
Lord?     And  he  said  unto  them,  Where 
the  body  is  thither  will  the  eagles  also  be 
gathered  together. 

18  And  he  spake  a  parable  unto  them 


24  26  If  therefore  they  shall  say  unto 
you,  Behold,  he  is  in  the  wilderness;  go 
not  forth:  Behold,  he  is  in  the  inner 
chambers;  believe  it  not.  27  For  as 
the  lightning  cometh  forth  from  the  east, 
and  is  seen  even  unto  the  west;  so  shall 
be  the  coming  of  the  Son  of  man. 


37  And  as  were  the  days  of  Noah,  so 
shall  be  the  coming  of  the  Son  of  man. 

38  For  as  in  those  days  which  were  before 
the  flood  they  were  eating  and  drinking, 
marrying  and  giving  in  marriage,  until 
the  day  that  Noah  entered  into  the  ark, 

39  and  they  knew  not  until  the  flood 
came,  and  took  them  all  away;  so  shall 
be  the  coming  of  the  Son  of  man. 


10  39  He  that  findeth  his  life  shall  lose 
it;  and  he  that  loseth  his  life  for  my  sake 
shall  find  it. 

24  40  Then  shall  two  men  be  in  the 
field;  one  is  taken,  and  one  is  left;  41 
two  women  shall  be  grinding  at  the  mill; 
one  is  taken,  and  one  is  left. 


28  Wheresoever  the  carcase  is,  there 
will  the  eagles  be  gathered  together. 


76  THE   SOURCES   OF   LUKE'S   PEREAN   SECTION 

LUKE  MATTHEW 

to  the  end  that  they  ought  always  to 
pray,  and  not  to  faint;  2  saying,  There 
was  in  a  city  a  judge,  who  feared  not  God, 
and  regarded  not  man :  3  and  there  was  a 
widow  in  that  city;  and  she  came  oft  unto 
him,  saying,  Avenge  me  of  mine  adver- 
sary. 4  And  he  would  not  for  a  while: 
but  afterward  he  said  within  himself, 
Though  I  fear  not  God,  nor  regard  man; 
5  yet  because  this  widow  troubleth  me, 
I  will  avenge  her,  lest  she  wear  me  out 
by  her  continual  coming.  6  And  the 
Lord  said,  Hear  what  the  unrighteous 
judge  saith.  7  And  shall  not  God  avenge 
his  elect,  that  cry  to  him  day  and  night, 
and  yet  he  is  longsuffering  over  them? 
8  I  say  unto  you,  that  he  will  avenge  them 
speedily.  Nevertheless,  when  the  Son 
of  man  cometh,  shall  he  find  faith  on  the 
earth  ? 

19  12  He  said  therefore,  A  certain 
nobleman  went  into  a  far  country,  to 
receive  for  himself  a  kingdom,  and  to 
return.  13  And  he  called  ten  servants 
of  his,  and  gave  them  ten  pounds,  and 
said  unto  them,  Trade  ye  herewith  till  I 
come.  14  But  his  citizens  hated  him, 
and  sent  an  ambassage  after  him,  saying, 
We  will  not  that  this  man  reign  over  us. 
15  And  it  came  to  pass,  when  he  was  come 
back  again,  having  received  the  kingdom, 
that  he  commanded  these  servants,  unto 
whom  he  had  given  the  money,  to  be  called 
to  him,  that  he  might  know  what  they 
had  gained  by  trading.  16  And  the  first 
came  before  him,  saying,  Lord,  thy  pound 
hath  made  ten  pounds  more.  17  And 
he  said  unto  him,  Well  done,  thou  good 
servant:  because  thou  wast  found  faith- 
ful in  a  very  little,  have  thou  authority 
over  ten  cities.  18  And  the  second  came, 
saying,  Thy  pound,  Lord,  hath  made  five 
pounds.  19  And  he  said  unto  him  also, 
Be  thou  also  over  five  cities.  20  And 
another  came,  saying,  Lord,  behold,  here 
is  thy  pound,  which  I  kept  laid  up  in  a 
napkin:  21  fori  feared  thee,  because  thou 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL  77 

LUKE  MATTHEW 

art  an  austere  man:  thou  takest  up  that 
which  thou  layedst  not  down,  and  reapest 
that  which  thou  didst  not  sow.  22  He 
saith  unto  him,  Out  of  thine  own  mouth 
will  I  judge  thee,  thou  wicked  servant. 
Thou  knewest  that  I  am  an  austere  man, 
taking  up  that  which  I  laid  not  down,  and 
reaping  that  which  I  did  not  sow;  23 
then  wherefore  gavest  thou  not  my 
money  into  the  bank,  and  I  at  my  com- 
ing should  have  required  it  with  interest  ? 

24  And  he  said  unto  them  that  stood  by, 
Take  away  from  him  the  pound,  and  give 
it  unto  him  that  hath  the  ten  pounds. 

25  And  they  said  unto  him,  Lord,  he  hath 
ten  pounds.  26  I  say  unto  you,  that  unto 
every  one  that  hath  shall  be  given;  but 
from  him  that  hath  not,  even  that  which 
he  hath  shall  be  taken  away  from  him. 
27  But  these  mine  enemies,  that  would 
not  that  I  should  reign  over  them,  bring 
hither,  and  slay  them  before  me. 

"Second"  or  "Judean"  Document 

12  13  And  one  out  of  the  multitude  said  unto  him,  Teacher,  bid  my  brother 
divide  the  inheritance  with  me.  14  But  he  said  unto  him,  Man,  who  made  me  a  judge 
or  a  divider  over  you?  15  And  he  said  unto  them,  Take  heed,  and  keep  yourselves 
from  all  covetousness :  for  a  man's  life  consisteth  not  in  the  abundance  of  the  things 
which  he  possesseth.  16  And  he  spake  a  parable  unto  them,  saying,  The  ground  of  a 
certain  rich  man  brought  forth  plentifully:  17  and  he  reasoned  within  himself,  saying, 
What  shall  I  do,  because  I  have  not  where  to  bestow  my  fruits?  18  And  he  said,  This 
will  I  do:  I  will  pull  down  my  barns,  and  build  greater;  and  there  will  I  bestow  all  my 
grain  and  my  goods.  19  And  I  will  say  to  my  soul,  Soul,  thou  hast  much  goods  laid 
up  for  many  years;  take  thine  ease,  eat,  drink,  be  merry.  20  But  God  said  unto  him, 
Thou  foolish  one,  this  night  is  thy  soul  required  of  thee;  and  the  things  which  thou 
hast  prepared,  whose  shall  they  be?  [21  So  is  he  that  layeth  up  treasure  for  himself, 
and  is  not  rich  toward  God.] 

13  Now  there  were  some  present  at  that  very  season  who  told  him  of  the  Galilaeans, 
whose  blood  Pilate  had  mingled  with  their  sacrifices.  2  And  he  answered  and  said 
unto  them,  Think  ye  that  these  Galilaeans  were  sinners  above  all  the  Galilaeans,  because 
they  have  suffered  these  things  ?  3  I  tell  you,  Nay:  but,  except  ye  repent,  ye  shall  all 
in  like  manner  perish.  4  Or  those  eighteen,  upon  whom  the  tower  in  Siloam  fell,  and 
killed  them,  think  ye  that  they  were  offenders  above  all  the  men  that  dwell  in  Jerusa- 
lem?    5  I  tell  you,  Nay:  but,  except  ye  repent,  ye  shall  all  likewise  perish. 

6  And  he  spake  this  parable;  A  certain  man  had  a  fig  tree  planted  in  his  vineyard; 
and  he  came  seeking  fruit  thereon,  and  found  none.     7  And  he  said  unto  the  vine- 


78  THE    SOURCES   OF   LUKE'S   PEREAN   SECTION 

dresser,  Behold,  these  three  years  I  come  seeking  fruit  on  this  fig  tree,  and  find  none: 
cut  it  down;  why  doth  it  also  cumber  the  ground?  8  And  he  answering  saith  unto 
him,  Lord,  let  it  alone  this  year  also,  till  I  shall  dig  about  it,  and  dung  it:  9  and  if  it 
bear  fruit  thenceforth,  well;  but  if  not,  thou  shalt  cut  it  down. 

10  And  he  was  teaching  in  one  of  the  synagogues  on  the  sabbath  day.  11  And 
behold,  a  woman  that  had  a  spirit  of  infirmity  eighteen  years;  and  she  was  bowed 
together,  and  could  in  no  wise  lift  herself  up.  12  And  when  Jesus  saw  her,  he  called 
her,  and  said  to  her,  Woman,  thou  art  loosed  from  thine  infirmity.  13  And  he  laid  his 
hands  upon  her:  and  immediately  she  was  made  straight,  and  glorified  God.  14  And 
the  ruler  of  the  synagogue,  being  moved  with  indignation  because  Jesus  had  healed  on 
the  sabbath,  answered  and  said  to  the  multitude,  There  are  six  days  in  which  men 
ought  to  work:  in  them  therefore  come  and  be  healed,  and  not  on  the  day  of  the 
sabbath.  15  But  the  Lord  answered  him,  and  said,  Ye  hypocrites,  doth  not  each  one 
of  you  on  the  sabbath  loose  his  ox  or  his  ass  from  the  stall,  and  lead  him  away  to 
watering  ?  16  And  ought  not  this  woman,  being  a  daughter  of  Abraham,  whom  Satan 
had  bound,  lo,  these  eighteen  years,  to  have  been  loosed  from  this  bond  on  the  day  of 
the  sabbath  ? 

14  And  it  came  to  pass,  when  he  went  into  the  house  of  one  of  the  rulers  of  the 
Pharisees  on  a  sabbath  to  eat  bread,  that  they  were  watching  him.  2  And  behold, 
there  was  before  him  a  certain  man  that  had  the  dropsy.  3  And  Jesus  answering  spake 
unto  the  lawyers  and  Pharisees,  saying,  Is  it  lawful  to  heal  on  the  sabbath,  or  not  ? 
4  But  they  held  their  peace.  And  he  took  him,  and  healed  him,  and  let  him  go.  5 
And  he  said  unto  them,  Which  of  you  shall  have  an  ass  or  an  ox  fallen  into  a  well,  and 
will  not  straightway  draw  him  up  on  a  sabbath  day  ?  [6  And  they  could  not  answer 
again  unto  these  things.] 

A  certain  man  made  a  great  supper;  and  he  bade  many:  17  and  he  sent  forth  his 
servant  at  supper  time  to  say  to  them  that  were  bidden,  Come;  for  all  things  are  now 
ready.  18  And  they  all  with  one  consent  began  to  make  excuse.  The  first  said  unto 
him,  I  have  bought  a  field,  and  I  must  needs  go  out  and  see  it;  I  pray  thee  have  me 
excused.  19  And  another  said  I  have  bought  five  yoke  of  oxen,  and  I  go  to  prove 
them;  I  pray  thee  have  me  excused.  20  And  another  said,  I  have  married  a  wife,  and 
therefore  I  cannot  come.  21  And  the  servant  came  and  told  his  lord  these  things. 
Then  the  master  of  the  house  being  angry  said  to  his  servant,  Go  out  quickly  into  the 
streets  and  lanes  of  the  city,  and  bring  in  hither  the  poor  and  maimed  and  blind  and 
lame.  22  And  the  servant  said,  Lord,  what  thou  didst  command  is  done,  and  yet  there 
is  room.  23  And  the  lord  said  unto  the  servant,  Go  out  into  the  highways  and  hedges, 
and  constrain  them  to  come  in,  that  my  house  may  be  filled.  24  For  I  say  unto  you, 
that  none  of  those  men  that  were  bidden  shall  taste  of  my  supper. 

15  Now  all  the  publicans  and  sinners  were  drawing  near  unto  him  to  hear  him. 
2  And  both  the  Pharisees  and  the  scribes  murmured,  saying,  This  man  receiveth  sin- 
ners, and  eateth  with  them. 

3  And  he  spake  unto  them  this  parable,  saying,  4  What  man  of  you,  having  a 
hundred  sheep,  and  having  lost  one  of  them,  doth  not  leave  the  ninety  and  nine  in  the 
wilderness,  and  go  after  that  which  is  lost,  until  he  find  it  ?  5  And  when  he  hath  found 
it,  he  layeth  it  on  his  shoulders,  rejoicing.  6  And  when  he  cometh  home,  he  calleth 
together  his  friends  and  his  neighbors,  saying  unto  them,  Rejoice  with  me,  for  I  have 
found  my  sheep  which  was  lost.  7  I  say  unto  you,  that  even  so  there  shall  be  joy  in 
heaven  over  one  sinner  that  repenteth,  more  than  over  ninety  and  nine  righteous  per- 
sons, who  need  no  repentance. 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL  79 

8  Or  what  woman  having  ten  pieces  of  silver,  if  she  lose  one  piece,  doth  not  light 
a  lamp,  and  sweep  the  house,  and  seek  diligently  until  she  find  it?  9  And  when  she 
hath  found  it,  she  calleth  together  her  friends  and  neighbors,  saying,  Rejoice  with  me, 
for  I  have  found  the  piece  which  I  had  lost.  10  Even  so,  I  say  unto  you,  there  is  joy 
in  the  presence  of  the  angels  of  God  over  one  sinner  that  repenteth. 

II  And  he  said,  A  certain  man  had  two  sons:  12  and  the  younger  of  them  said  to 
his  father,  Father,  give  me  the  portion  of  thy  substance  that  falleth  to  me.  And  he 
divided  unto  them  his  living.  13  And  not  many  days  after,  the  younger  son  gathered 
all  together  and  took  his  journey  into  a  far  country;  and  there  he  wasted  his  substance 
with  riotous  living.  14  And  when  he  had  spent  all,  there  arose  a  mighty  famine  in 
that  country;  and  he  began  to  be  in  want.  1 5  And  he  went  and  joined  himself  to  one  of 
the  citizens  of  that  country;  and  he  sent  him  into  his  fields  to  feed  swine.  16  And  he 
would  fain  have  filled  his  belly  with  the  husks  that  the  swine  did  eat:  and  no  man 
gave  unto  him.  17  But  when  he  came  to  himself  he  said,  How  many  hired  servants 
of  my  father's  have  bread  enough  and  to  spare,  and  I  perish  here  with  hunger!  18  I 
will  arise  and  go  to  my  father,  and  will  say  unto  him,  Father,  I  have  sinned  against 
heaven,  and  in  thy  sight:  19  I  am  no  more  worthy  to  be  called  thy  son:  make  me  as 
one  of  thy  hired  servants.  20  And  he  arose,  and  came  to  his  father.  But  while  he 
was  yet  afar  off,  his  father  saw  him,  and  was  moved  with  compassion,  and  ran,  and  fell 
on  his  neck,  and  kissed  him.  21  And  the  son  said  unto  him,  Father,  I  have  sinned 
against  heaven,  and  in  thy  sight:  I  am  no  more  worthy  to  be  called  thy  son.  22  But 
the  father  said  to  his  servants,  Bring  forth  quickly  the  best  robe,  and  put  it  on  him; 
and  put  a  ring  on  his  hand,  and  shoes  on  his  feet:  23  and  bring  the  fatted  calf,  and  kill 
it,  and  let  us  eat, and  make  merry:  24  for  this  my  son  was  dead,  and  is  alive  again;  he 
was  lost,  and  is  found.  And  they  began  to  be  merry.  25  Now  his  elder  son  was  in 
the  field:   and  as  he  came  and  drew  nigh  to  the  house,  he  heard  music  and  dancing. 

26  And  he  called  to  him  one  of  the  servants,  and  inquired  what  these  things  might  be. 

27  And  he  said  unto  him,  Thy  brother  is  come;  and  thy  father  hath  killed  the  fatted 
calf,  because  he  hath  received  him  safe  and  sound.  28  But  he  was  angry,  and  would 
not  go  in:  and  his  father  came  out,  and  entreated  him.  29  But  he  answered  and  said 
to  his  father,  Lo,  these  many  years  do  I  serve  thee,  and  I  never  transgressed  a  com- 
mandment of  thine;  and  yet  thou  never  gavest  me  a  kid,  that  I  might  make  merry  with 
my  friends:  30  but  when  this  thy  son  came,  who  hath  devoured  thy  living  with  harlots, 
thou  killedst  for  him  the  fatted  calf.  31  And  he  said  unto  him,  Son,  thou  art  ever 
with  me,  and  all  that  is  mine  is  thine.  32  But  it  was  meet  to  make  merry  and  be  glad: 
for  this  thy  brother  was  dead,  and  is  alive  again;  and  was  lost,  and  is  found. 

16  [14  And  the  Pharisees,  who  were  lovers  of  money,  heard  all  these  things;  and 
they  scoffed  at  him.]  15  And  he  said  unto  them,  Ye  are  they  that  justify  yourselves 
in  the  sight  of  men;  but  God  knoweth  your  hearts:  for  that  which  is  exalted  among 
men  is  an  abomination  in  the  sight  of  God. 

19  Now  there  was  a  certain  rich  man,  and  he  was  clothed  in  purple  and  fine  linen, 
faring  sumptuously  every  day:  20  and  a  certain  beggar  named  Lazarus  was  laid  at 
his  gate,  full  of  sores,  21  and  desiring  to  be  fed  with  the  crumbs  that  fell  from  the  rich 
man's  table;  yea,  even  the  dogs  came  and  licked  his  sores.  22  And  it  came  to  pass, 
that  the  beggar  died,  and  that  he  was  carried  away  by  the  angels  into  Abraham's 
bosom:  and  the  rich  man  also  died,  and  was  buried.  23  And  in  Hades  he  lifted  up  his 
eyes,  being  in  torments,  and  seeth  Abraham  afar  off,  and  Lazarus  in  his  bosom.  24 
And  he  cried  and  said,  Father  Abraham,  have  mercy  on  me,  and  send  Lazarus,  that 


80  THE    SOURCES   OF   LUKE'S   PEREAN   SECTION 

he  may  dip  the  tip  of  his  finger  in  water,  and  cool  my  tongue;  for  I  am  in  anguish  in 
this  flame.  25  But  Abraham  said,  Son,  remember  that  thou  in  thy  lifetime  receivedst 
thy  good  things,  and  Lazarus  in  like  manner  evil  things:  but  now  here  he  is  comforted, 
and  thou  art  in  anguish.  26  And  besides  all  this,  between  us  and  you  there  is  a  great 
gulf  fixed,  that  they  that  would  pass  from  hence  to  you  may  not  be  able,  and  that  none 
may  cross  over  from  thence  to  us.  27  And  he  said,  I  pray  thee  therefore,  father,  that 
thou  wouldest  send  him  to  my  father's  house;  28  for  I  have  five  brethren;  that  he  may 
testify  unto  them,  lest  they  also  come  into  this  place  of  torment.  29  But  Abraham 
saith,  They  have  Moses  and  the  prophets;  let  them  hear  them.  30  And  he  said,  Nay, 
father  Abraham:  but  if  one  go  to  them  from  the  dead,  they  will  repent.  31  And  he 
said  unto  him,  If  they  hear  not  Moses  and  the  prophets,  neither  will  they  be  persuaded, 
if  one  rise  from  the  dead. 

10  25  And  behold,  a  certain  lawyer  stood  up  and  made  trial  of  him,  saying,  Teacher, 
what  shall  I  do  to  inherit  eternal  life  ?  26  And  he  said  unto  him,  What  is  written  in 
the  law?  how  readest  thou?  27  And  he  answering  said,  Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy  strength,  and  with 
all  thy  mind;  and  thy  neighbor  as  thyself.  28  And  he  said  unto  him,  Thou  hast 
answered  right:  this  do,  and  thou  shalt  live.  29  But  he,  desiring  to  justify  himself, 
said  unto  Jesus,  And  who  is  my  neighbor  ?  30  Jesus  made  answer  and  said,  A  certain 
man  was  going  down  from  Jerusalem  to  Jericho;  and  he  fell  among  robbers,  who  both 
stripped  him  and  beat  him,  and  departed,  leaving  him  half  dead.  31  And  by  chance 
a  certain  priest  was  going  down  that  way:  and  when  he  saw  him,  he  passed  by  on  the 
other  side.  32  And  in  like  manner  a  Levite  also,  when  he  came  to  the  place,  and  saw 
him,  passed  by  on  the  other  side.  33  But  a  certain  Samaritan,  as  he  journeyed,  came 
where  he  was:  and  when  he  saw  him,  he  was  moved  with  compassion,  34  and  came  to 
him,  and  bound  up  his  wounds,  pouring  on  them  oil  and  wine;  and  he  set  him  on  his 
own  beast,  and  brought  him  to  an  inn,  and  took  care  of  him.  35  And  on  the  morrow 
he  took  out  two  shillings,  and  gave  them  to  the  host,  and  said,  Take  care  of  him;  and 
whatsoever  thou  spendest  more,  I,  when  I  come  back  again,  will  repay  thee.  36  Which 
of  these  three,  thinkest  thou,  proved  neighbor  unto  him  that  fell  among  the  robbers? 
37  And  he  said,  He  that  showed  mercy  on  him.  And  Jesus  said  unto  him,  Go,  and  do 
thou  likewise. 

17  12  And  as  he  entered  into  a  certain  village,  there  met  him  ten  men  that  were 
lepers,  who  stood  afar  off:  13  and  they  lifted  up  their  voices,  saying,  Jesus,  Master, 
have  mercy  on  us.  14  And  when  he  saw  them,  he  said  unto  them,  Go  and  show  your- 
selves unto  the  priests.  And  it  came  to  pass,  as  they  went,  they  were  cleansed.  15 
And  one  of  them,  when  he  saw  that  he  was  healed,  turned  back,  with  a  loud  voice 
glorifying  God;  16  and  he  fell  upon  his  face  at  his  feet,  giving  him  thanks:  and  he 
was  a  Samaritan.  17  And  Jesus  answering  said,  Were  not  the  ten  cleansed?  but 
where  are  the  nine?  18  Were  there  none  found  that  returned  to  give  glory  to  God, 
save  this  stranger?  19  And  he  said  unto  him,  Arise,  and  go  thy  way:  thy  faith  hath 
made  thee  whole. 

18  9  And  he  spake  also  this  parable  unto  certain  who  trusted  in  themselves  that 
they  were  righteous,  and  set  all  others  at  nought :  10  Two  men  went  up  into  the  temple 
to  pray;  the  one  a  Pharisee,  and  the  other  a  publican,  n  The  Pharisee  stood  and 
prayed  thus  with  himself,  God,  I  thank  thee,  that  I  am  not  as  the  rest  of  men,  extor- 
tioners, unjust,  adulterers,  or  even  as  this  publican.  12  I  fast  twice  in  the  week;  I 
give  tithes  of  all  that  I  get.     13  But  the  publican,  standing  afar  off,  would  not  lift 


THE  SOURCES  OF  THE  REST  OF  THE  MATERIAL  8 1 

up  so  much  as  his  eyes  unto  heaven,  but  smote  his  breast,  saying,  God,  be  thou  merci- 
ful to  me  a  sinner.  14  I  say  unto  you,  This  man  went  down  to  his  house  justified 
rather  than  the  other. 

19  And  he  entered  and  was  passing  through  Jericho.  2  And  behold,  a  man  called 
by  name  Zacchams;  and  he  was  a  chief  publican,  and  he  was  rich.  3  And  he  sought 
to  see  Jesus  who  he  was;  and  could  not  for  the  crowd,  because  he  was  little  of  stature. 
4  And  he  ran  on  before,  and  climbed  up  into  a  sycomore  tree  to  see  him:  for  he  was  to 
pass  that  way.  5  And  when  Jesus  came  to  the  place,  he  looked  up,  and  said  unto  him, 
Zaccha^us,  make  haste,  and  come  down;  for  to-day  I  must  abide  at  thy  house.  6  And 
he  made  haste,  and  came  down,  and  received  him  joyfully.  7  And  when  they  saw  it, 
they  all  murmured,  saying,  He  is  gone  in  to  lodge  with  a  man  that  is  a  sinner.  8  And 
Zacchaeus  stood,  and  said  unto  the  Lord,  Behold,  Lord,  the  half  of  my  goods  I  give  to 
the  poor;  and  if  I  have  wrongfully  exacted  aught  of  any  man,  I  restore  fourfold.  9 
And  Jesus  said  unto  him,  To-day  is  salvation  come  to  this  house,  forasmuch  as  he 
also  is  a  son  of  Abraham.  10  For  the  Son  of  man  came  to  seek  and  to  save  that  which 
was  lost.1 

1  The  text  of  the  American  Revised  Version,  copyright,  1901,  by  Thomas  Nelson  &  Sons,  is  used  by 
permission. 


14  DAY  USE 

RETURN  TO  DESK  FROM  WHICH  BORROWED 

LOAN  DEPT. 

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LIBRARY  USE 

MAR  16  1961 

LD  21A-50m-12,'G0                           T T   .  General  Library 
(B6221sl0)476B                                University  of  California 

Berkeley 

VD  10295 


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